Gospel 
Key (Ooiojs 



HoojEI/I, 




-1 #£% 









Class 



Book i_rU£. 



Gopyilght N°. 



COPYRIGHT DEPOSE 






Gospel Key Words 



Studied from the original with special reference 

to those who do not read Greek but 

of equal value to those who do 



BY 

W. E. HOWELL 



"Study to show thyself approved unto God.' 



Published by 
SOUTHERN PUBLISHING ASSOCIATION 

Atlanta. Georgia Nashville* Tenn. Fort Worth, Texas 



•S S $385 



COPYRIGHT 1921, BY 

SOUTHERN PUBLISHING ASSOCIATION 

NASHVILLE, TENNESSEE 



\ \ ' 



MAY -6 1921 



©CI.A617036 

HO 1 



Foreword 

It is the aim of this book to aid in answering the question, 
"What saith the Scriptures?" When we discover what the 
Holy Scriptures really say, we are well along on the way toward 
their true interpretation. If we want to understand a message 
from the Lord, we must first understand the language of that 
message. Truly the Word of God is living and powerful, 
but we can draw upon its life and avail ourselves of its power 
only to such extent as we comprehend what is the breadth, and 
length, and depth, and height of its meaning. It is to help 
enlarge such comprehension that this little book has been 
prepared. 

It was the habit of Jesus and the apostles — and the Bereans, 
to search the Scriptures daily. But they had the obvious 
advantage over many of us in being able to read the Word in 
the languages in which it was originally written, and largely 
too in the languages in which they themselves spoke and taught. 
We are obliged to study the Bible through the medium of a 
translation — an imperfect medium, even when well done. For 
example, a given word in English may represent from two to 
ten different words in the Greek, and a given word in the Greek 
be rendered by half a dozen different words in English. Since 
in translation only one word or phrase can be used in a given 
place, the meaning of the original may be left ambiguous, or 
vague, or be given a slant that is misleading. More than this, 
words that are clear often lose much of the wealth of their 
meaning through the transfer of ideas to another language. 
It is to help supply our own deficiency in the knowledge of 
languages, to help remedy weaknesses inherent in translation, 
and to enrich the meaning of words, that this little work has 
been prepared. 



6 FOREWORD 

It is fitting to add here that I was led to see the need of 
this book by frequent inquiries, in person and by mail, on the 
meaning of words and passages in the original Greek, and by 
numerous requests that I prepare something of this kind as 
an aid to the Bible student who does not read Greek. It is the 
latter class that I have kept specially in mind, yet if I can 
judge by my own experience in preparing the manuscript, the 
Greek student will find it equally beneficial and usable. 

It is not the purpose to make this study of the Scriptures 
comprehensive nor exhaustive, in any sense. No book or 
chapter is followed in order. The study is confined chiefly to 
the New Testament — that great code of doctrine and practical 
teaching — and it is based largely on the original Greek. A 
translation always loses more or less in clearness, beauty, and 
force. Numerous commentaries, concordances, and treatises 
are written to help make up this loss. But in their very effort 
to be systematic and complete, they contain much that is dry 
and not pertinent. My aim is to deal only with certain words, 
passages, and topics that are of primary value to the Bible 
student, and to treat these largely as key-words to the gospel 
that is to be preached to all the world in this generation. 

In putting forth this little work, I am deeply sensible that 
it is on the Holy Spirit, who moved men to write the Word, 
that we must depend chiefly for its interpretation ; for it is the 
Spirit that "searcheth all things, yea the deep things of God." 
Yet in endeavoring to do this small part of what God has left 
us to do, I have been made to sense equally that "the Spirit 
helpeth our infirmities," and rewards our efforts with the bles- 
sing that comes from searching. If I have succeeded in help- 
ing any one to understand more perfectly what the Scriptures 
actually say, to the end that he may understand better what 
they really mean, I shall feel repaid for the effort. 

W. E. H. 



CONTENTS 



Foreword 5 

Directions for Use . . . . . . . 9 

Gospel Key Words . , . ," . .11 

Phrase Study . . .161 

Supplied Words , 189 

Rules op Greek Usage 193 

References for Supplied Words . . . .199 



"Ye do err, not knowing the 
Scriptures:' Matt 22:29. 

"These [Bereans] were more noble 
than those in Thessalonica, in that 
they received the Word with all readi- 
ness of mind, and searched the Scrip- 
tures daily, whether those things were 
so." Acts 17: 11. 



Directions for Use 



1. The key- word itself to be studied is printed in capital 
letters. 

2. The Greek word which it represents is spelled over into 
English and printed in italic letters. 

3. Webster's diacritical markings are used, to enable one 
who does not know Greek to pronounce the Greek word cor- 
rectly. But these markings appear only the first time the word 
is used. 

4. The definition of the Greek word usually aims to be 
historical — tracing the word from its primitive, literal, or 
classical meaning to its New Testament use. In many remark- 
able instances this change is not great, while in others the 
change is very marked. 

5. When the English key- word represents more than one 
word in the Greek, the latter are numbered consecutively — 
generally in the order of their importance or frequency in use. 

6. In the References, the same general plan as in 5 is fol- 
lowed. After each Greek word follows a complete list of all 
the texts in the New Testament where this word is found, so 
that its use may be traced from one passage of Scripture to 
another.* In order to find which Greek word is used in a given 
passage containing the English key-word, one has only to go 
to the References and look under each of the Greek words till 
he finds the proper reference. 

7. In giving illustrative examples from the Scripture, 
nouns and adjectives in the Greek are usually substituted for 
the English, and given in their nominative singular form 

* In cases, however, where the key-word is only a rare rendering of the 
given Greek word, only those references are given in which the Greek word 
is rendered by the given key-word. 

9 



10 GOSPEL KEY WORDS 

(with apologies to the Greek student) regardless of ease or 
number relation. Verbs are either added (in parentheses) to 
the English word, or substituted for the English, the Greek 
verb being put uniformly in the present indicative first person 
singular form. The verb form is intended to show merely the 
lexicon form from which the verb form in the text is derived. 

8. The passages treated under Section Two are somewhat 
difficult to index. They are arranged alphabetically accord- 
ing to the first word of importance, but besides this catch- 
words from each passage are thrown into the alphabetic word 
list, with proper page reference. 

9. Before attempting to use Section Three, read carefully 
pages 189-193, to make yourself familiar with reasons why 
words are supplied in the Scripture text. Then study the ten 
rules classifying their use. 

10. In using this book, please note down any words or 
passages in the New Testament which you would like to have 
treated in a future edition, as also any errors you may dis- 
cover, and forward them to the author. 



Gospel Key Words 

ABIDE: I. meno= I stay, remain (in place or state), continue (in time 
and purpose), abide; also (in certain compounds), await, expect, 
look for (but never rendered abide). Used from Homer down. 
Represented in Latin root man, whence English per-waw-ent; 
and through the French re-main, re-main-der, re-mw-ant. 

1. Found in simple form in N. T. 118 times, rendered abide 

61 times, remain 17 times, dwell 15 times, tarry 9 times, 
endure 2 times, stand and be present each once. In 
Vulgate, usually its corresponding maneo= I remain. 

2. Pound in compound form: 

a. kdtd-meno= intensified form of meno, found only 

once (Acts 1:13). 

b. epi-meno = meno with idea of insistence or persis- 

tence prominent, though sometimes apparently 
same as meno alone. Found 18 times, rendered with 
variations similar to meno. but more often continue. 

c. pdrd-mSnn= meno in sense of stand by continue in. 

Found only 3 times (1 Cor 16:6; Heb 7:23; 
Jas 1:25.) 

d. hupo-mSno= meno in sense of under opposing or 

trying conditions. Found 17 times, rendered en- 
dure 11 times, be patient or take patiently 3 times, 
suffer, abide, tarry each once. 

II. diatribo= rub through, wear away, spend (time), tarry, abide- 

In its primitive sense represented in English diatribe = invective > 
strong criticism. In the derived sense of passing time, rendered 
abide 5 times out of 15 in N. T. 

III. Four other words are rendered abide each once: 

1. dnastrSpho = I turn (myself, in what I am doing; hence, spend 

time), abide (once out of 12 times used — Matt. 17:22). 

2. aulizomai= lodge in courtyard, pass the night; abide (once 

out of two times used — Luke 21:37). 

3. histemi= stand, stand up to, abide (once out of nearly 200 

times used — John 8: 44). 

4. poiSo — I make, abide (once out of over 500 times used — Acts 

20:3) (literally, made three months). 

11 



12 GOSPEL KEY WORDS 

This very interesting word is found with all the various 
shades of meaning implied in the watchword given by Jesus 
to the Christian: "Abide in me." It is the Christian's privi- 
lege to remain in the place or state where the providence of 
God has put him, whether that be geographical, social, cir- 
cumstantial, or acquired — until his mission is fulfilled and 
God calls him elsewhere. Paul learned this lesson, for he says: 
"I have learned, in whatsoever state I am, therewith to be 
content." Thus " Meno ye here, and watch with me." "I 
must meno at thy house today." "He meno still in Galilee." 
"Except a corn of wheat . . . die it meno alone. " "Meno 
in the vine" — "in my love" — "in the faith" — "in the light" 
— "in the doctrine." 

The Christian may also continue in time and purpose with- 
out faltering until his aim is accomplished. His motto is: 
"Steadfast unto the end, " and this, too, under conditions that 
may be most trying to his endurance, his patience. The noun 
corresponding to hupomeno (See I, 1, d above) is hupomone, 
which is the regular and only word rendered patience in the 
New Testament, with two exceptions (see patience). 
Thus "Mary meno with her about three days." "The Son 
meno ever." "If I will that he meno till I come." "Let 
brotherly love meno." "The word of the Lord meno forever." 
"How meno the love of God in him?" "Now meno faith," 
hope, charity." 

Abiding in the mere sense of spending time in pursuit of 
some purpose or labor, is represented in some of the more 
nominal uses of meno and in the occasional use of the five words 
under II. and III. above. 

References 

meno 



Matt. 10: 11 


Mark 14:34 


Luke 10:7 


11:23 


Luke 1 : 56 


19:5 


26:38 


8:27 


24:29 


Mark 6: 10 


9:4 


John 1 : 32. 33. 38 



GOSPEL KEY WORDS IS 

meno 



John 1 : 39 


John 21: 22, 23 


1 Tim. 2: 15 


2: 12 


Acts 5 : 4 


2 Tim. 2: 13 


3:36 


9:43 


3: 14 


4:40 


16: 15 


4:20 


5:38 


18:3, 20 


Heb. 7:3,24 


6:27, 56 


20:5, 15.23 


10:34 


7:9 


21:7, 8 


12:27 


8:31, 35 


27:31, 41 


13: 1, 14 


9:41 


28: 16, 30 


1 Peter 1 : 23, 25 


10:40 


Rom. 9: 11 


1 John 2: 6, 10 


11:6 


1 Cor. 3: 14 


2: 14, 17, 19 


12:24,34 


7:8, 11, 20, 24 


2:24,27,28 


12:46 


7:40 


3:6,9, 14, 15 


14: 10, 16, 17 


13: 13 


3: 17. 24 


14:25 


15:6 


4: 12. 13. 15 


15:4, 5, 6, 7, 9 


2 Cor. 3: 11. 14 


4: 16 


15: 10, 11. 16 


9:9 


2 John 2. 9 


19:31 


Phil. 1 : 25 


Rev. 17: 10 


katameno 






Acts 1:13 






epimeno 






John 8: 7 


Acts 21: 4, 10 


Gal. 1:18 


Acts 10:48 


28: 13, 14 


Phil. 1 : 24 


12:16 


Rom. 6: 1 


Col. 1 : 23 


13:43 


1 1 : 22, 23 


1 Tim. 4: 16 


15:34 


1 Cor. 16:7,8 




parameno 






1 Cor. 16:6 


Heb. 7:23 


Jas. 1 : 25 


hupomeno 






Matt. 10:22 


Rom. 12: 12 


Heb. 12:2,3.7 


24:13 


2 Cor. 13:7 


Jas. 1:12 


Mark 13: 13 


2 Tim. 2:10, 12 


5:11 


Luke 2: 43 


Heb. 10:32 


1 Peter 2: 20 


Acts 17:14 






diatribo 






John 3: 22 


Acts 14:3.28 


Acts 20: 6 


11:54 


15:35 


25:6. 14 


Acts 12: 19 


16:12 




anastrepho 






Matt. 17:22 







U GOSPEL KEY WORDS 

aulizomai 
Luke 21: 37 

histemi 

John 8:44 

poieo 
Acts 20: 3 

ABOUND: I. perisseuo = be or go beyond (the usual amount, size' 
number, quality, etc.). From the adjective perissds = beyond 
usual or required degree) overmuch, abundant. 

Found in N. T. 39 times, rendered abound or some form of 
abundant 26 times, and the other 13 times with such 
expressions as exceed, be over, remain, enough and to spare, 
increase, redound. In Vulgate, usually dbundo= over- 
flow, whence English abundant, and (through the 
French) abound. 

II. pleb~ndzo= be more, increase, be over. From pleon= more. 

Found in N. T. 9 times, rendered abound or abundant 7 times, 
increase and have over once each. 

III. plethuno= multiply. From plethos = fulness, multitude. 
Found in N. T. 11 times, rendered abound once (Matt. 34: 12), 

elsewhere multiply. 

With its richness of word elements, the Greek gives three 
distinct pictures of the idea abound. One is like that of the 
Scripture measure: "heaped up, pressed down, running over." 
The word perisseuo means literally be around — we can see lying 
about the measuring vessel the wheat, potatoes, meal, or what- 
ever is being measured. 

So must abound {perisseuo) your righteousness above that 
of the Pharisees. So did the rich cast in as offerings that which 
perisseuo after their own needs were supplied. So did Jesus 
bid the disciples gather up the overamount of bread that 
perisseuo after he had fed the multitude so generously. So, 
says Paul, we are to perisseuo in hope, in the work of the Lord, 
in faith, in grace, in thanksgiving. So also, he says, the suffer- 
ings of Christ perisseuo in us; so he knew how to perisseuo and 
how to suffer need. So God makes his grace perisseuo toward 
us. So where sin abounded, grace did hy per-perisseuo. 



GOSPEL KEY WORDS 



15 



The noun corresponding to perisseuo is used in Matt. 12: 34: 
"out of the perisseuma of the heart the mouth speaketh." 
So also, in James's "superfluity {perisseuma) of naughtiness" 
— not our present idea of superfluity, for any amount is super- 
fluous, but he bids us lay aside all the abundance of evil in 
the life. 

The second picture is that of the law being brought in as a 
mirror to show that sin in the life is more than (pleonazo) was 
suspected. But where the cup of sin is overflowing (perisseuo), 
the cup of grace overflows more (pleonazo), "The Lord make 
you to pleonazo" — to be more in faith, hope, love. 

The third picture is in the multitude. Because iniquities 
are multitudinous (plethuno), love waxes cold. The comfort- 
ings of the Spirit in the church grew into a multitude (plethuno). 
Experiences in grace and peace be a multitude (plethuno) in 
your life, prays Peter for the believers. 

References 



perisseuo 






Matt. 5:20 


John 6: 12, 13 


2 Cor. 1 : 5 


13:12 


Acts 16:5 


3:9 


14:20 


Rom. 3:7 


4:15 


15:37 


5:15 


8:2,7 


25:29 


15:13 


9:8, 12 


Mark 12:44 


1 Cor. 8:8 


Eph. 1 : 8 


Luke 9: 17 


14:12 


Phil. 1 : 9. 26 


12:15 


15:58 


4:12, 18 


15:17 




CoL2:7 


21:4 






pleonazo 






Rom. 5:20 


2 Cor. 8:15 


2 Thess. 1 : 3 


6:1 


Phil. 4:17 


2 Peter 1 : 8 


2 Cor. 4:15 


1 Thess. 3:12 




plethuno 






Matt. 24: 12 







ADMIRATION: thaumd - wonder, marvel. From primitive root thd = 
wonder at, which is also the base of the corresponding verb 



W GOSPEL KEY WORDS 

thaumazo, used 46 times in N. T., rendered marvel 32 times, 
wonder 14 times, admire and having in admiration once each. 

The word thauma is used only once in the New Testament 
(Rev. 17:6). It is rendered with admiration, which is mis- 
leading, since in present usage we employ this word in the 
sense of regard or esteem, whereas its force in Latin, from 
which it comes, and in early English, includes the idea of 
wonder at, marvel. It is in this sense that it is used in Jude 
16 and in its verb form in 2 Thess. 1 : 10, to render the verb 
thaumazo. It is this same verb that is rendered wondered in 
Rev. 17: 6; so that to modernize this verse, as well as to give it 
literally, we should say: "When I saw her, I wondered (thau- 
mazo) with a great wonder (thauma)," or, "I marveled with 
great marvel." It is not difficult to see how the old idea of 
marvel passes into that of respect or esteem, yet there is a 
vital difference in their meaning when it comes to accurate 
interpretation. 

Reference 

thauma 

Rev. 17:6 

ADOPTION: huiothesia, from hu'ids= son, and thesia= a placing; hence 
a placing in the relation, rights, and privileges of a son — sonship. 

The meaning of this word is well preserved and its force 
felt by substituting sonship in the five places where it is found 
in N. T.: 

"Ye have received the Spirit of sonship." Rom. 8:15. 

"Waiting for the sonship, to wit, the redemption of the 
body." Rom. 8:23. 

Combining these two verses, we get the full meaning of 
huiothesia: the spirit of it to be obtained here and now, but 
awaiting the redemption of the body for its full realization. 
Hence the force of Paul's meaning when he enumerates son- 
ship among the many prerogatives of his kinsmen according 
to the flesh, for whom he would become anathema from Christ 
if he could only win his brethren. Rom. 9: 4. 



GOSPEL KEY WORDS 17 

The force of huiothesia is again brought out in Gal. 4:5, 
where it is said that God sent his son to buy back those who 
are under the law, "in order that we might receive the sonship." 
And again in that beautiful passage in Eph. 1:5: "Having 
marked us out beforehand for sonship through Jesus Christ." 

References 

huiothesia 

Rom. 8:15, 23 Gal. 4:5 Eph. 1 : 5 

9:4 

AMISS: I. dtopds = without place, that is, out of place, improper, heed- 
less. From a = not, and topos = place. Represented in English 
fo£o-graphical. 

Found only three times in N. T., rendered once each amiss, 
harmful, unreasonable. (Luke 23:41; Acts 28:6; 2 
Thess. 3:2.) 

II. kakos= bad, evil, wicked. Represented in English caco-phonous. 
Found as an adverb in N. T. 16 times, rendered amiss once 
(Jas. 4:3), sick (in harmony with a Greek idiom meaning literally, 
have oneself badly or sickly) 8 times, diseased 2 times, evil 2 times, 
grievously, sore, miserably each once. 

The word amiss represents two ideas in the original: 1« 
As when the thief said of Jesus, "This man did nothing out of 
place," "and when the islanders saw nothing out of place" 
happen to Paul when he shook off the viper. 2. When Jesus 
said, "If I have spoken evil," or ill, and when James says, 
"Ye receive not because ye ask badly" — with selfish or base 
motives, or with sin still in the heart, or in some other respect 
not complying with the conditions of receiving. 

References 
atopos 

Luke 23:41 Acts 28 : 6 2 Thess. 3 : 2 

kakos 

Jas. 4:3 

ANGEL: dngelos= messenger, envoy. Applied to any one who is sent, 
as John the Baptist, Matt. 11: 10; John's disciples, Luke 7: 24; Jesus' 
2 



18 GOSPEL KEY WORDS 

disciples or persons whom he sent before him to a Samaritan village- 
Luke 9: 52; Joshua's two spies who lodged at Rahab's house, Jos- 
2: 25. So used in all Greek times from Homer down. 

Found in N. T. 185 times, being rendered angel 178 times, and 
messenger 7 times, in the latter case always applying to 
human beings except once, when it is applied to Paul's 
"thorn in the flesh" and called "the messenger of Satan." 
2 Cor. 12:7. 

In the Bible angelos is most often used to denote a mes- 
senger from heaven, and in this sense the word is transliterated 
from the Greek — angel. Angels are subject to both God and 
Christ, are inferior to Christ (Heb. 1:4), worship him (Heb. 
1: 6), and minister to heirs of salvation (Heb. 1: 14). 

Revelation is preeminently the book of angels, the term 
angelos being used 75 times in this one book, invariably refer- 
ring to spiritual beings. Luke comes next with 26. This word 
contains the germ idea of euangelion, gospel, and of euangelizo, 
preach, which see under gospel and preach. 

In the Vulgate, as in English, the Greek is transliterated, 
angelus. 

It is no uncommon practise to speak of beauty or fineness 
of spirit as angelic, but the true meaning of this word is found 
in one who goes on a mission of love and mercy, who ministers, 
who serves, who worships and adores. 

References 

angelos 



Matt. 1:20, 


24 


Mark 1:2, 13 


Luke 12:8, 9 


2: 13, 19 




8:38 


15 10 


4:6, 11 




12:25 


16:22 


11: 10 




13:27, 32 


22:43 


13:39, 41, 


49 


Luke 1:11, 13, 18 


24:23 


16:27 




1: 19, 26, 28, 30 


John 1:51 


18: 10 




1:34,35, 38 


5:4 


22:30 




2:9, 10, 13, 15 


12:29 


24:31. 36 




2:21 


20: 12 


25:31,41 




4: 10 


Acts 5: 19 


26:53 




7:2.4, 27 


6: 15 


28:2, 5 




9:26, 52 


7:30, 35, 38, 53 



GOSPEL KEY WORDS 



19 



angelos 

Acts 8: 26 

10:3, 7, 22 

11: 13 

12:7,8,9, 10 

12:11, 15, 23 

23:8,9 

27:23 
Rom. 8:38 
1 Cor. 4: 9 

6:3 

11: 10 

13: 1 
' 2 Cor. 11: 14 

12:7 
Gal. 1 : 8 

3: 19 

4: 14 
Col. 2: 18 



2 Thess. 1 : 7 
1 Tim. 3: 16 

5:21 
Heb. 1 : 4, 5, 6, 7 

1: 13 

2:2,5,7,9,16 

12:22 

13:2 
Jas. 2:25 

1 Peter 1 : 
3:22 

2 Peter 2: 4, 11 
Jude 6 

Rev. 1 : 1 , 20 
2: 1,8, 12, 18 
3: 1, 5, 7, 14 
5:2, 11 



Rev. 7: 1,2, 11 



12 



2,3,4,5,6, 7 
8, 10, 12, 13 
1, 11, 13, 14 
15 

10: 1, 5, 7, 8, 9 

10: 10 

11:15 

12:7, 8 

16: 1, 3, 4, 5. 8 

16: 10, 12, 17 

17: 1, 7 

18: 1, 21 

19: 17 

20: 1 

21:9, 12, 17 

22:6. 8, 16 



APPEARANCE: I. opsis = look, what is visible, appearance, repre- 
sented in English op- tic, optometry, Tha.na.t-opsis. 

Found in N. T. 3 times (John 7:24; 11:44; Rev. 1: 16), 
rendered appearance, face, countenance, once each. 

II. prosopon = visible thing turned toward one, that is, face, and by 

metonomy, person. From pros= to or toward, and op= see 

(same root as I above). 

Found in N. T. 77 times, rendered face 56 times, person 7 
times, presence 6 times, countenance 3 times, appearance 
2 times, before (in face of) 2 times, fashion, once. 

III. eidos= thing seen (as to shape, form, or kind). From root 
id = see. 

Found in N. T. 5 times, rendered shape 2 times, appearance 
fashion, sight, once each. 

Perhaps the chief difficulty in dealing with the word ap- 
pearance in the Bible, is its twofold English meaning of reality 
and unreality. For example, (reality) The appearance of the 
moon at ten o'clock helped us out, or, John put in an appearance 
just then. (Unreality) It had the appearance of leather, 
but it was only paper. The same differences occur in the 
adjective apparent: easy to see; and looking to be, but not. 

Hence in John 7: 24, "Judge not according to sight (opsis), 
but judge righteous judgment." In 2 Cor. 5:12, "Those 



20 GOSPEL KEY WORDS 

which glory in outward looks (prosopon)" — in face or person. 
But in 1 Thess. 5:22, "Abstain from every form, or kind, 
(eidos) of evil" — not that which appears to be evil, but is not; 
just as we are to "walk by faith, not by sight (eidos);" the 
Spirit descended in bodily shape (eidos); and "Ye have not 
heard his voice at any time, nor seen his shape (eidos)." 

The word appearance is never used of the coming of Christ 
though the word appearing is. This avoids the ambiguity in 
appearance pointed out above. 

References 
opsis 

Jno. 7:24 Jno. 11:44 Rev. I: 16 

prosopon 

2 Cor. 5: 12 2 Cor. 10:7 

eidos 

1 Thess. 5:22 

APPROVED: dokimos = assayed (of metal), tested, accepted, approved. 
From the root dek = receive, accept. 

Found in the N. T. 7 times, being rendered approved 6 times, 
and tried once. In Vulgate, probatus, whence our pro- 
bation, approbation, prove, approve. 

The word dokimos is very expressive. Among the Greeks 
it was used to describe a metal that had been assayed and 
proved genuine, that is acceptable. From this physical sense 
it passed easily to the moral and spiritual — tried and found 
true, and if true, approved. 

Hence in Rom. 14:18: "He that in these things serveth 
Christ is acceptable (pleasing) to God and dokimos to men." 
In 2 Tim. 2: 15: "Study to show thyself dokimos to God. "In 
Jas. 1 : 12: "When he is dokimos, he shall receive the crown of 
life." 

The process of assaying or testing is apparent in the derived 
word dbkimibn. "The dokimion of your faith worketh pati- 
ence." Jas. 1:3. "That the dokimion of your faith . . . 
might be found unto praise and honor." 1 Peter 1: 7. 



GOSPEL KEY WORDS M 

The corresponding verb is dokimazo, and is used in a very 
interesting way. "Ye can dokimazo the face of the sky" — 
assay it, form a judgment on what it promises in weather. 
"I have five yoke of oxen, and I go to dokimazo them" — test 
their mettle, their worth. "That ye may dokimazo what is 
that good and acceptable and perfect will of God." "The 
fire shall dokimazo every man's work;" "Let every man dokim- 
azo himself." " Dokimazo all things "—assay them, to find 
out what is genuine, then "hold fast that which is good." 

For the negative of dokimos, see castaway. 

References 
dokimos (approved, tried) 



Rom. 14: 18 




2 Cor. 10: 18 


2 Tim. 2: 15 


16:10 




13:7 


Jas. 1: 12 


1 Cor. 11: 19 








)kimazo (verb- 


-assay 


test, try) 




Luke 12:56 




1 Cor. 1 1 : 28 


1 Thess. 2:4 


14:19 




16:3 


5:21 


Rom. 1 : 28 




2 Cor. 8:8,22 


1 Tim. 3: 10 


2: 18 




13:5 


Heb. 3:9 


12:2 




Gal. 6:4 


1 Peter I : 7 


14:22 




Eph. 5: 10 


1 John 4: 1 


1 Cor. 3:13 




Phil. 1: 10 





ASK: I. ait£d = ask or ask for (a thing). Since one desires what he asks 
for, the word is represented in translation by the word desire 
in a number of places, but in such connections, this word takes 
on the active meaning of asking, not simply a wish cherished 
in the heart. 

Found in N. T. 67 times, rendered ask 44 times, desire 17 
times, beg and require 2 times each, crave and call for 
once each. In Vulgate, usually peto, whence our peti- 
tion. 

II. erotao= ask (a person). Since this word is always directed to 
the person, its meaning passes easily into the idea of praying, 
beseeching, entreating, and the like. 

Found in N. T. 57 times, rendered ask 23 times, beseech 14 
times, pray 13 times, desire 6 times, intreat once. In 
Vulgate, usually rogo, the base of our interrogation. 



22 GOSPEL KEY WORDS 

III. punthanomai = ask (for information), inquire. 

Found in N. T. 12 times, rendered ask 7 times, inquire and 
demand 2 times each, understand once. In Vulgate, 
usually interrogo, whence our interrogate. 

IV. exetazo = search, examine, look into, ask about. 

Found in N. T. 3 times, rendered search, inquire, and ask 
once each. In Vulgate interrogo. 

From this study we see three distinct ideas represented by 
our word ask. First, aiteo is directed primarily toward the 
thing sought after and asked for. The person is incidental, 
a means to obtain what is desired. Aiteo also asks for some- 
thing to be given, not to be done. Thus: "Give to him that 
aiteo" — something. "Aiteo (something) and it shall be given 
you." "If his son aiteo bread. " " Whatsoever ye aiteo when 
ye pray." (Mark 11:24). "Came unto Pilate and aiteo the 
body of Jesus." "Ye denied the Holy One . . . and aiteo 
a murderer." "The Jews aiteo a sign." "Whatsoever we 
aiteo, we know that we have the things asked for (aiteo) that we 
aiteo of him." Sometimes aiteo has almost the force of a 
demand. See Luke 12:48; 1 Cor. 1:22; 1 Peter 3: 15. This 
word puts the asker in the light of a petitioner. Compounded 
with the preposition epi, its noun form means beggar, and is so 
used in Modern Greek. 

Second, erotao is directed presumably toward the person, 
the thing sought for being in the background. It usually asks 
for something to be done, not given. Thus: "His disciples came 
and besought (erotao) him." "He erotao his disciples, saying, 
Who do men say that I am? " "I erotao thee have me excused. " 
"He is of age, erotao him." "I will pray (erotao) the Father 
for you." "I pray (erotao) not for* the world." "Now we 
erotao you, brethren, by the coming of the Lord." This word 
throws a new light on the word pray in several places where it 
is used, since it embodies the simple idea ask, and is used as 
freely of men as of God. (See further under pray). Com- 
pounded with epi, it implies more formal asking and more 
searching inquiry, like our interrogate or investigate. See Matt. 



GOSPEL KEY WORDS 23 

22:23; 27:11; Mark 9:28; 15:2; Luke 2:46; 1 Cor. 14:35. 

Third, exetazo and punthanomai carry the idea of searching 
by inquiry, or asking for information. Thus: "Search {exetazo) 
diligently for the young child." "None of the disciples durst 
exetazo him." "He demanded {punthanomai) of them where 
Christ should be born." "They asked {punthanomai), By 
what power, etc." 

While our word ask is susceptible of all these renderings, 
it adds force to a passage of Scripture to know definitely which 
meaning is intended. 

Summary 

The word aiteo asks for a thing, and asks that the thing 
be given, not done. Erotao asks a person, and asks the person 
to do, not give, something. Aiteo asks a gift, asks what is 
offered or made available, demands what is thought due. 
Erotao asks a deed or action — exhorts, beseeches, prays a person 
to do a thing or be something. Aiteo depends upon a person 
for obtaining something. Erotao prevails upon a person to do 
something. The compound epaiteo begs, solicits, urges a gift. 
Eperotao questions a person in a testing, examining, or investi- 
gative way. Exetazo looks into things or persons for finding 
out something, whether by questioning or otherwise. Punthan- 
omai inquires for information. 

References 

aiteo 



Matt. 5:42 


Luke 1 : 63 


Acts 9: 2 


6:8 


6:30 


12:20 


7:7, 8, 9, 10, 11 


11:9, 10, 11, 12 


13:21.28 


14:7 


11: 13 


16:29 


18: 19 


12:48 


25:3. 15 


20:20,22 


23:23. 25, 52 


1 Cor. 1 : 22 


21:22 


John 4: 9, 10 


Eph. 3:13. 20 


27:20, 58 


11:22 


Col. 1:9 


Mark 6: 22, 23. 24 


14: 13. 14 


Jas. 1:5,6 


6:25 


15:7. 16 


4:2,3 


10:35, 38 


16:23.24.26 


1 Peter 3: 15 


11:24 


Acts 3: 2, 14 


1 John 3: 22 


15:6,8,43 


7:46 


5: 14, 15, 16 



24 


GOSPEL KEY WORDS 




erotao 


(translated ask) 




Matt. 16: 13 

21:24 
Mark 4: 10 
Luke 9: 45 

19:31 

20:3 


Luke 22: 68 
John 1: 19,21, 25 

5:12 

8:7 

9:2, 15, 19,21 

(translated beseech) 


John 9: 23 

16:5, 19,23 

16:30 

18: 19 
Acts 3: 3 


Matt. 15:23 
Mark 7: 26 
Luke 4: 38 
7:3 


Luke 8: 37 

11:37 
John 4: 40, 47 

19:31,38 

(translated pray) 


1 Thess. 4: 1 

5: 12 

2 Thess. 2: 1 
2 John 5 


Luke 5: 3 
14: 18, 19 
16:27 


John 4: 31 
14: 16 
16:26 

17:9, 15,20 
(translated intreat) 


Acts 10:48 

23: 18 
1 John 5: 16 


Luke 7: 36 
14:32 


John 12:21 
Acts 16:39 


Acts 18:20 
23:20 


Phil. 4:3 


(translated desire) 




puntkanomai 

Luke 15:26 
18:36 


John 13:24 
Acts 4: 7 

(translated inquire) 


Acts 10: 18,29 
23: 19 


John 4: 52 


Acts 23: 20 
(translated demand) 




Matt. 2:4 


Acts 21: 33 

(translated understand) 




Acts 23:24 


. 




exetazo 






John 21: 12 






Matt. 10: 11 


(translated inquire) 





GOSPEL KEY WORDS 25 

(translated search) 



Matt. 2:8 



AVENGE: I. ekdikeo = bring out justice (in an affair or situation, or for 
a person who has been wronged). For ek= out of, and dike = 
right, justice. 

Found in N. T. 6 times, rendered avenge 5 times, revenge 
once. In Vulgate, usually v'indico, whence our vindicate, 
and with ad, through the French, our avenge. 

II. poieo ekd'ikes'is — cause or bring about justice. The verb poieo 

used with the noun corresponding to ekdikeo. 

Found in N. T. 3 times (Luke 18: 7; Acts 7: 24), rendered 
uniformly avenge. 

III. krino krima = judge judgment. 

Found but once, rendered avenge (Rev. 18: 20). 

The force of avenge is often not felt by the ordinary reader. 
The Greek word it represents brings out its meaning clearly: 
exact justice. To avenge a wrong is to wipe it out or exact 
punishment for it. To avenge a person is to see that he gets 
justice for some wrong done him. 

Thus, the widow in the parable asked the judge to ekdikeo 
her of her adversary. Then Jesus: "Shall not God poieo ekdike- 
sis his own elect. " In Revelation : "God hath ekdikeo the blood 
of his servants." 

For the corresponding noun carrying out the idea of the 
verb, see vengeance. 

References 

ekdikeo 

Luke 18: 3, 5 Rev. 6: 10 Rev 19:2 



Rom. 12: 19 



2 Cor. 10:6 



(revenge) 



poieo ekdikesis 

Luke 18:7,8 Acts 7: 24 

krino krima 

Rev. 18:20 



26 GOSPEL KEY WORDS 

BAPTIZE: baptizo = dip, sink (a boat), immerse, baptize. From the 
primitive form bapto = I dip, I dip under. 

This shorter form is found in N. T. 3 times (Luke 16: 24; 
John 13:26; Rev. 19: 13). The longer form baptizo is 
found 79 times, being rendered by transliteration bap- 
tize, except twice (Mark 7:4; Luke 11:38), wash. 

Its corresponding noun bdptisma is found 22 times, being 
rendered uniformly by transliteration baptism. Another 
noun derivative baptistes is found 14 times, always 
rendered by transliteration Baptist as an epithet of 
John the forerunner. Still another noun is bapt'ismos, 
found 4 times, and rendered washing 3 times and bap- 
tism once. 

In Vulgate, all these words are usually transliterated. 

This is a very interesting word. Its basic form bapto has 
been used from the time of Homer (800 b. c.) to the present 
day (in Modern Greek) to mean dip, dip into, dip under. Homer 
tells how the smith used to bapto red-hot steel in water to temper 
it; Herodotus (400 b. c.) how certain people would bapto cloth 
in dye to color it, and bapto earthenware vessels in a liquid to 
glaze them; Theocritus (270 b. c.) how the pastoral people 
used to bapto a vessel into the spring or well to draw water; 
in Euripides (440 b. c.) the storm was said to bapto a ship — 
sink it. 

In the N. T. the rich man of the parable asked Abraham 
to allow Lazarus to bapto the tip of his finger in water and 
cool his tongue. At the Last Supper Jesus was said to bapto 
the sop and give it to the betrayer. In Revelation John saw 
Jesus clothed with a vesture dipped {bapto) in blood. In Athens 
today the bdptes (dipper) still plies his trade of dyeing; his 
dyestuff is called baphe (from bapto), and his shop bapheidn. 

The word baptizo is formed on the stem of bapto by adding 
iz, the force of which is to intensify the root idea. The first 
use of this word in N. T. is in Matt. 3: 6, where it says that 
multitudes came to John and were baptizo of him in the Jordan. 
Its next use is in verse 11, where, by a little turn in expression, 
John is made to say "I indeed baptizo you with water." But 



GOSPEL KEY WORDS 



27 



in this passage the literal reading is "in water," just as in 
verse 6, it is "in the Jordan." There is as much reason for 
saying the multitude were baptized with the Jordan as to make 
John say he baptized with water, when he actually said in 
water. So also in the same verse, carrying out the figure, 
John said "He shall baptize you in the Holy Spirit, " just as in 
John 3 : 23 it says John was baptizing in Aenon. This harmo- 
nizes with Philip and the Eunuch's going down into the water 
when the latter was baptized, then coming up out of the water; 
also with being baptized into Christ and into his death (Rom. 
6:3), being baptized in one Spirit into one body (1 Cor. 12: 13), 
and especially being buried with Him in baptism (Col. 2: 12). 
The whole atmosphere of this word, in origin, history, and 
present use, is dipping into or under— immersion. Few words 
have changed less in meaning in well-nigh 3000 years of active 
use. 

References 
baptizo 



Matt. 3:6, 11, 13 


Luke 12:50 




Acts 11: 16 


3: 14, 16 


John 1:25, 26, 


28 


16: 15, 33 


20:22, 23 


1:31, 33 




18:8 


28: 19 


3:22,23,26 




19:3,4, 5 


Mark 1 : 4. 5, 8, 9 


4: 1, 2 




22: 16 


6: 14 


10:40 




Rom. 6: 3 


7:4 


Acts 1 : 5 




1 Cor. 1: 13, 14 


10:38, 39 


2:38, 41 




1: 15, 16, 17 


16: 16 


8: \2, 13, 16, 


36 


10:2 


Luke 3:7, 12, 16 


8:38 




12: 13 


3:21 


9: 18 




15:29 


7:29, 30 


10:47,48 




Gal. 3:27 


11:38 








baptisma (noun — baptism) 






Matt. 3:7 


Luke 7: 29 




Acts 18:25 


20:22,23 


12:50 




19:3,4 


21:25 


20:4 




Rom. 6: 4 


Mark 1 : 4 


Acts 1 : 22 




Eph. 4:5 


10:38,39 


10:37 




Col. 2:12 


11:30 


13:24 




1 Peter 3: 21 


Luke 3:3 








baptismos (noun- 


-washing, baptism) 






Mark 7: 4, 8 


Heb. 6:2 




Heb. 9:10 



25 GOSPEL KEY WORDS 

Bear — see bear witness, page 176. 

BEAST: I. zdon= living creature, animal. From zo= be alive, live. 
(See LIFE, I.). Represented in zo-ology. 

Found in N. T. 23 times (20 times in Revelation), rendered 

uniformly beast. 
In Vulgate, usually animal. 

II. theHon= animal, savage animal, wild beast. Popularly supposed 

to be represented in pan-ther = all-beast, but panther is probably 
a foreign word in Greek. 

Found in N. T. 46 times (38 times in Revelation), rendered 
beast or wild beast. Found once in compound, therio- 
macheo= fight with a beast (1 Cor. 15: 32). 
In Vulgate, usually best'ia, whence our beast, bestia-X. 

III. ktenos = domestic animal, beast of burden (sheep, goat, ox, cow, 
etc.). From a root meaning acquire, and since the wealth of 
the ancients lay largely in flocks and herds, the acquired pos- 
session came to signify domestic animal. 

Found in N. T. 4 times, uniformly rendered beast. 
In Vulgate, jumentum = beast of burden, but once pecus = 
flock or herd. 

IV. sphdgion = slain animal or beast. From sphdtto = slay. 

Found in N. T. only once (Acts 7: 42), rendered slain beast. 
In Vulgate, vict'imd, whence our victim. 

V. tetrdpodd= four-footed (things), quadrupeds. From tetra= 4, 

and pod= foot. 

Found in N. T. 3 times, rendered uniformly fourfooted 

beasts. 
In Vulgate, quadrupedid, whence our quadruped. 

This study brings to light some very interesting facts: 

1. That the term beast used uniformly throughout the 
New Testament, represents five different words in the original. 

2. That the word beast in the present acceptation of the 
term is misleading in numerous places. 

3. That zoon in the 20 times it is used in Revelation refers 
invariably to the four living creatures about the throne of God 
that had the appearance of animals, and that zoon would convey 
a clearer idea to us if rendered either animal or living creature, 
rather than beast. 



GOSPEL KEY WORDS 29 

4. That in the 38 times therion is found in Revelation it is 
always used as a prophetic symbol except once (Rev. 6:8); 
that beast used symbolically represents no other word in the 
original but therion; and that only one other word in Revelation 
is rendered beast; namely, ktenos (Rev. 18: 12). 

5. That in the three times zoon is used outside of Revela- 
tion, it could be fittingly rendered animals in Heb. 13: 11, and 
dumb animals in 2 Peter 2: 12 and Jude 10. 

6. That outside of Revelation, therion is used literally of 
wild animals except the once where it is applied to the Cretans 
(Tit. 1:12). 

7. That in the case of sphagion the word zoon is implied, 
and with tetrapoda it is to be supplied. (See supplied 
words) . 

References 



zoon 






Heb. 13: 11 
2 Peter 2: 12 
Jude 10 


Rev. 4:6, 7,8,9 
5:6,8, 11, 14 
6: 1,3,5,6, 7 
7:11 


Rev. 14:3 
15:7 
19:4 


therion 






Mark 1: 13 
Acts 10: 12 
11:6 
28:4,5 
Titus 1: 12 
Heb. 12:20 


Jas. 3:7 

Rev. 6:8 
11:7 

13: 1,2,3,4 
13:11, 12, 14 
13: 15, 17, 18 
14:9, 11 


Rev. 15:2 
16:2, 10, 13 
17:3, 7,8, 1 
17: 12, 13 
19: 19, 20 
20:4, 10 


ktenos 






Luke 10:34 
Acts 23: 24 


1 Cor. 15:39 


Rev. 18: 13 


sphagion 
Acts 7: 42 






tetrapoda 

Acts 10: 12 


Acts 11:6 


Rom. 1 : 23 



BEHOLD: I. ide or idou= (literally) see, see for thyself; but with one 
exception (John 20: 27) used as an interjection, designed to call 



30 GOSPEL KEY WORDS 

attention to something important. Both are in the imperative 

form of a frequently used verb see, but rarely take an object. 

The first, ide, is found 26 times in N. T., rendered behold 22 

times, lo 3 times, and see once. 
The second, idou, is found 212 times in N. T., rendered 

behold 183 times, and see 29 times. 
In Vulgate, uniformly ecce= lo! behold! whence the striking 

phrase used of Jesus by Pilate, Ecce homo= Lo, the 

man, and used as title of Gladstone's famous book 

on Christ. 

II. theaomai = look at with wonder. 

From root thau= wonder. Represented in English thea-ter 
Found in N. T. 24 times, rendered behold 2 times (Luke 23: 

55; John 1: 14), see 20 times, look 2 times. 
In Vulgate usually video (from root id in I above) = see, 
whence our English pro-vide, vis -ion. 

III. theoreo = see, look upon thoughtfully, perceive, (later form of 
II above, and shading more toward merely seeing as a sight and 
also mental and spiritual perception.) Represented in English 
theo-ry, theor e-ticsd. 

Found in N. T. 57 times, rendered behold 11 times, see 40 
times, perceive 4 times, look and consider each once. 

In Vulgate, video (see II above) or specto, whence English 
spect-Sicle. A compound of theoreo is rendered once 
behold and once consider. 

IV. blSpo= see (with the natural eye), with corresponding use in 
mental and spiritual sense. 

Found in N. T. 129 times, rendered behold 7 times, see or look 
96 times, take heed 14 times, beware 5 times, regard 2 
times, and variously 5 times. 

In Vulgate, usually video (see II above). A compound is 
rendered behold 2 times. 

V. hordo= see (more classical and in longer use than blepo, see IV 

above, but yielding about the same variations in meaning). 

Found in N. T. 58 times, rendered behold once, with other 

renderings similar to blepo. A compound is rendered 

behold once, and the compound of a related root is 

rendered behold 2 times. 

VI. katanoSo= consider or perceive with the mind (see nous under 
MIND, whence this verb is compounded). 

Found in N. T. 14 times, rendered behold 4 times, consider 



GOSPEL KEY WORDS 31 

7 times, perceive 2 times, discover once. 
In Vulgate, generally considero, whence our consider. 

These variant meanings behind the word behold disclosed 
by the original, are illuminating, and very helpful in unfolding 
the meaning of numerous passages. Typical examples follow: 

1. The interjectional use, based on the idea see, like our 
Look! See! Behold! Lo! It is straining the thought somewhat 
in interpreting a passage containing this use of behold to treat 
the term following it as its object. It may not strain the 
truth, generally speaking, but it oversteps accuracy of rendering. 
For example, in "Behold the Lamb of God," behold is an 
interjection, and lamb is in the nominative case. A literal 
rendering may be represented thus: Behold! The Lamb of 
God, or, Lo! The Lamb of God. Thus also "Behold! My 
mother and my brethren." "See! What manner of stones 
are these!" "Behold! How he loved him!" "Behold! The 
man!" In Luke 17:21, 23, the words lo, behold, and see are 
all the same word in the Greek. 

2. Behold in the sense of look upon with interest and 
wonder, as upon a scene on the stage, becomes very forcible 
in passages like these: "And the women . . . beheld 
{theaomai) the sepulcher and how his body was laid." "We 
beheld {theaomai) his glory, the glory as of the only begotten 
Son." I beheld {theaomai) the Spirit descending." "Look on 
{theaomai) the fields. " "Which we have looked upon {theaomai) 
and our hands have handled." 

Also: "I theoreo Satan as lightning fall from heaven." 
"They theoreo Jesus walking upon the sea. " Stephen : " Theoreo 
the heavens opened." Paul: "When he theoreo the city wholly 
given to idolatry" and " Theoreo that ye are too superstitious." 
"Whoso hath this world's goods, and theoreo his brother have 
need." 

3. Then behold in the sense of seeing or perceiving with the 
understanding, or considering with a view to understanding: 
When Moses drew near to katanoeo the flame in the bush, 



32 GOSPEL KEY WORDS 

"Like unto a man katanoeo his natural face in the glass, for he 
katanoeo himself, and goeth away, and forgetteth what manner 
of man he is," "Katanoeo the ravens," "Katanoeo the lilies, 
how they grow." "But katanoeo not the beam that is in thine 
own eye." "He katanoeo their craftiness." "Katanoeo the 
apostle and high priest of our calling." 

References 



ide 






Matt. 25:20, 22 


Mark 15:4 


John 12: 19 


25:25 


16:6 


16:29 


26:65 


John I : 29, 36, 47 


18:21 


Mark 2: 24 


3:26 


19:4, 5, 14 


3:34 


5: 14 


Rom. 2: 17 


11:21 


7:26 


Gal. 5:2 


13:1 


11 : 3, 36 




idou ( — see for thyself) 




Matt. 1:20, 23 


Mark 5:22 


John 16:32 


2: 1,9. 13, 19 


10:28,33 


19:26. 27 


3: 16, 17 


13:21, 23 


Acts 1:10 


4: 11 


14:41, 42 


2:7 


7:4 


15:35 


5:9, 25, 28 


8:2, 24, 29, 32 


Luke 1:20. 31 


7:56 


8:34 


1 : 36, 38, 44 


8:27, 36 


9:2, 3, 10, 18 


1:48 


9: 10, 11 


9:20, 32 


2:9, 10, 25, 34 


10: 17, 19, 21 


10: 16 


2:48 


10:30 


11:8, 10, 19 


5: 12, 18 


11: 11 


12:2, 10, 18, 41 


6:23 


12:7 


12:42, 46, 47 


7: 12.25,27, 34 


13: 11. 25, 46 


12:49 


7:37 


16: 1 


13:3 


8:41 


20:22. 25 


15:22 


9:30, 38, 39 


27:24 


17:3, 5 


10:3, 19,25 


Rom. 9:33 


19: 16, 27 


11:31,32,41 


1 Cor. 15:51 


20: 18, 30 


13:7, 11, 16 


2 Cor. 5: 17 


21:5 


13:30,32, 35 


6:2, 9 


22:4 


14:2 


7: 11 


23:34,38 


15:29 


12: 14 


24:23, 25, 26 


17:21,23 


Gal. 1 : 20 


25:6 


18:28,31 


Heb. 2: 13 


26:45, 46, 47 


19:2, 8, 20 


8:8 


26:51 


22: 10. 21, 31 


10:7, 9 


27:51 


22:38, 47 


James 3: 3, 4. 5 


28:2, 7,9,]] 


23: 14, 15, 29 


5:4,7.9, 11 


28:20 


23:50 


1 Peter 2:6 


Mark 1 : 2 


24:4, 13,49 


Jude 14 


3:32 


John 4: 35 


Rev. 1:7, 18 


4:3 


12: 15 


2: 10, 22 



GOSPEL KEY WORDS 



i; 



idou 



Rev. 3: 8, 9, 11,20 


Rev. 9: 12 


Rev. 16: 15 


4: 1, 2 


11: 14 


19: 11 


5:5, 6 


12:3 


21:3, 5 


6:2,5,8, 12 


14: 1, 14 


22:7, 12 


7:9 


15:5 




theaomai ( — look at with wonder) 




Matt. 6: 1 


Luke 23: 55 


Acts 1:11 


11:7 


John 1: 14, 32 


8: 18 


22: 11 


1:38 


21:27 


23:5 


4:35 


22:9 


Mark 16: 11, 14 


6:5 


Rom. 15:24 


Luke 5: 27 


8: 10 


1 Jno. 1 : 1 


7:24 


11:45 


4: 12, 14 


theoreo ( — look upon 


thoughtfully) 




Matt. 27:55 


6: 19,40,62 


Acts 8: 13 


28: 1 


7:3 


9:7 


Mark 3: 11 


8:51 


10: 11 


5: 15, 38 


9:8 


17: 16, 22 


12:41 


10: 12 


19:26 


15:40. 47 


12: 19,45 


20:38 


16:4 


14: 17, 19 


21:20 


Luke 10: 18 


16: 10, 16, 17 


25:24 


14:29 


16: 19 


27: 10 


21:6 


17:24 


28:6 


23:35,48 


20:6, 12, 14 


Heb. 7:4 


24:37,39 


Acts 3:16 


1 John 3: 17 


John 2:23 


4: 13 


Rev. 11:1 1 , 


4: 19 


7:56 




blepo ( — see with natural eye) 




Matt. 7:3 


Luke 6: 41, 42 


Acts 1 : 9 


18: 10 


24: 12 


4: 14 
1 Cor. 10: 18 



12 



horao (similar to blepo) 

Luke 23:49 

katanoeo ( — consider) 

Acts 7: 31. 32 Jas. 1:23,24 

BELIEF— See FAITH and BELIEF, page 168. 
BELIEVE— See BELIEVE also in me, page 161. 

BLAMELESS: I. amemptos — not blameworthy. From a= not, and 
memptos = blamable. 

Found in N. T. 5 times, rendered blameless 3 times, unblam- 
able and faultless each once. 



3/4 GOSPEL KEY WORDS 

In Vulgate, sine querela = without complaint, whence our 
quer-ulous. 

II. amomos = without blemish. From a= not, and momos = a 

blemish. 

Found in N. T. 7 times, rendered without blame, blemish, 
spot, or fault 5 times, unblamable and faultless each once. 

III. amometos = not blamable (having no blemish as a ground for 
rejection). From a= not, and mometos= a verbal derived from 
a verb built on the stem of II above. 

Found in N. T. 2 times (Phil. 2: 15; 2 Peter 3: 14), rendered 
without rebuke and blameless respectively. 

IV. dnaitios = without cause (for accusation or censure) . From an = 
not, and aitios = culpable. 

Found in N. T. 2 times (Matt. 12: 5, 7), rendered blameless 

and guiltless respectively. 
In Vulgate, sine crim'ine = without incrimination, and 

innocens= innocent. 

V. dnenkletos = not chargeable with wrong. From an = not, and 

enkletos= accusable. 

Found in N. T. 5 times, rendered blameless 4 times, unre- 

provable once. 
In Vulgate, sine crimine (see IV above) or 'irreprehensibiles. 

VI. anepiieptos = not takable or detectable (in wrong). From an = 
not, epileptos = caught in the act. Represented in our epilepsy, 
the seizing or falling sickness. 

Found in N. T. 3 times, rendered blameless 2 times, unre- 

bukable once. 
In Vulgate, irreprehensibiles . 

We may summarize the various ideas underlying blameless 
according to the angle from which it is viewed, with an example 
of each: Thus: "Be preserved amemptos unto the coming 
of the Lord" — not blamable. 

"For they are amomos before the throne of God" — having 
no blemish (physical, mental, moral). 

"Without spot, and amometos" — not subject to rejection 
because of blemish. 

"Profane the Sabbath, and are anaitios" — without cause 
for being charged with breaking the law. 

"A bishop must be anenkletos" — not deserving reproof. 



GOSPEL KEY WORDS 35 

"That thou keep this commandment without spot, anepi- 
leptos" — not subject to attack for wrongdoing, not falling from 
uprightness in obedience, irreprehensible — not spiritually epi- 
leptic. 

References 



amemptos 

Luke 1 : 6 


Phil. 2: 15 
3:6 


1 Thess. 3:13 
Heb. 8: 7 


amomos 






Eph. 1 : 4 

5:27 
Col. 1:22 


Heb. 9:14 
1 Peter 1:19 


Jude 24 
Rev. 14:5 


amometos 






Phil. 2:15 


2 Peter 3: 14 




anaitios 






Matt. 12:5, 7 






anenkletos 






1 Cor. 1 : 8 
Col. 1:22 


1 Tim. 3: 10 


Titus 1 : 6, 7 


anepileptos 
1 Tim. 3:2 


1 Tim. 5:7 


1 Tim. 6: 14 



BLESSED: I. makarios = happy, well-favored, blessed. From a shorter 
form makar applied frequently by Homer and others to the gods 
in distinction from the state of mortals; hence any approach of 
man to the godlike state may be called makarios. 

Found in N. T. 50 times, uniformly used of man except 
twice (1 Tim. 1: 11 and 6: 15) where it is used of God, 
and uniformly rendered blessed except 6 times, where it 
is happy. 
In Vulgate, it is beatus, whence our beat-itude, beat-iiy. 
II. euldgetos = well-spoken-of, praised, eulogized, blessed. From 
eu= well, and lego= speak. Represented in English eulog-y, 
eulog-ize. 

Found in N. T. 8 times, uniformly used of God, and rendered 
blessed. 

In both profane and sacred writings, makarios is used mostly 
of man, but denotes a state of real happiness or bliss resembling 



36 GOSPEL KEY WORDS 

the divine or leading toward the divine. Hence the various 
states named in the beatitudes are called makarios; not indeed 
because the states described are humanly speaking enjoyable, 
but because they are conditions essential to communion with 
God, because they lead toward the realization of divine nature 
in human experience, and because of the hope that animates 
them of entering upon the future life freed from the very 
conditions themselves that are essential to its attainment. 
Then, truly, may it be said of men, as of heavenly beings now, 
that in the full they are makar or makarios. 

Therefore it is fitting to say that both now and in antici- 
pation the faithful servant is makarios. "If ye know these 
things, makarios are ye if ye do them." "It is more makarios 
to give than to receive." "Looking for that makarios hope" 
(the hope that makes makarios). " Makarios are the dead that 
die in the Lord." " Makarios are they that do his command- 
ments." "We count them makarios which endure." 

The term eulogetos is always applied to God: " Eulogetos 
be the God and Father." "The Creator, who is eulogetos 
forever." Its corresponding verb, eulogeo, in its passive parti- 
ciple form, is used of either man or God: " Eulogemenos is he 
that cometh in the name of the Lord." " Eulogemenos art 
thou among women. " " Eulogemenos be the King that cometh. 
This verb is used exclusively for the English verb bless 
wherever found in N. T. "Eulogeo them that curse you." 
Jesus laid his hands on the little children "and eulogeo them." 
"Therewith eulogeo we God. " Where applied to God, it would 
be more fittingly rendered praise, as it is in Luke 1 : 64, and as 
we ordinarily use it in prayer and speech. 

The corresponding noun is eulogia — eulogy, blessing. "The 
cup of eulogia.'' "With all spiritual eulogia." "Eulogia and 
honor and glory." 



Matt. 16: 17 

24:46 





References 


akarios 




Matt. 5:3, 4, 5,6, 7 
5:8, 9, 10, 11 


Matt. 11:6 
13: 16 



GOSPEL KEY WORDS 37 



makarios 








Luke 1 : 45 




John 20: 29 


Jas. 1: 12, 25 


6:20,21,. 


12, 


Acts 20: 35 


1 Peter 3: 14 


7:23 




26:2 


4: 14 


10:23 




Rom. 4: 7, 8 


Rev. 1 : 3 


1 1 : 27, 28 




14:22 


14: 13 


Luke 12: 37, 


38, 43 


1 Cor. 7:40 


16: 15 


14:14, 15 




1 Tim. 1:11 


19:9 


23:29 




6: 15 


20:6 


John 13:17 




Titus 2: 13 


22:7, 14 


eulogetos 








Mark 14:61 




Rom. 9:5 


Eph. 1 : 3 


Luke 1 : 68 




2 Cor. 1 : 3 


1 Peter 1 : 3 


Rom. 1 : 25 




11:31 





BOAST I. kauchaomai= rejoice or pride oneself on his course of action 
or his attitude toward a matter, glory, boast. 

Found in N. T. 38 times, rendered glory 23 times, boast 10 

times, joy or rejoice 5 times. 
In Vulgate, usually glorior, whence our glory. 

II. katakauchaomal — same as I with kata as intensifier added. 

III. lego= say, declare — once rendered boast in connection with 
saying something boastful ( Acts 5 - 36). 

IV. alazbn (adjective) = wandering about the country, pretending 
false things, acting a braggart, boasting. 

Found in N. T. 2 times, rendered boaster. 

From this study we see that the idea of boasting ranges 
from that of the low imposter or braggart to that of elation 
over achieving a good thing. Thus: 

Of the reprobate heathen: "Being filled with all unright- 
eousness . . . proud, alazones." Rom. 1:30. 

Of believers in the last days: "For men shall be lovers of 
their own selves, covetous, alazones." 2 Tim. 3: 2. 

Of worldliness: "the lust of the eyes, the alazoneia of life." 
1 Jno. 2:16. 

Of the hypocritical Jew: "Thou that makest thy boast 
(kauchaomai) of law, through breaking the law dishonorest 
thou God?" Rom. 2:23. 

Of God's method of confounding the wise: "That no flesh 
should kauchaomai." 1 Cor. 1:29. 



38 



GOSPEL KEY WORDS 



Paul, of himself: "That I should kauchaomai a little." 
2 Cor. 11:16. 

But, in a good sense — 

Of the justified believer: "By whom ... we kauch- 
aomai in hope of the glory of God. " Rom. 5: 2. 

Paul, of the thorn in his flesh: "Therefore will I rather 
kauchaomai in my infirmities." 2 Cor. 12:9. 

Of the ground for glorying: "God forbid that I should 
kauchaomai save in the cross of our Lord Jesus Christ." Gal. 
6:14. 

To the Jew, or the Gentile: " katakauchaomai not against 
the branches." Rom. 11:18. 

Of mercy: "Mercy kauchaomai against judgment." Jas. 
2:13. 

References 



kauchaomai 








Rom. 2: 17.23 
5:2.3, 11 

1 Cor. 1:29,31 
3:21 

4:7 

2 Cor. 5:12 
7:14 


2 Cor. 9:2 
10:8, 13, 15 
10:16, 17 
11:12, 16. 18 
11:30 

12:1,5.6.9 
12: 11 


Gal. 6: 13. 
Eph. 2:9 
Phil. 3:3 
2 Thess. 1 
Jas. 1 : 9 
4:16 


14 

4 


katakauchaomai 








Rom. 11: 18 


Jas. 2:13 


Jas. 3: 14 




lego 
Acts 5:36 








alazon 








Rom. 1 : 30 


2 Tim. 3:2 







BORN — See BORN again, page 162. 

CAMEL — See CAMEL through needle's eye, page 173. 
See swallow a CAMEL, page 164. 



CARE (noun): I. merimna= care, thought, especially anxious care or 
thought, solicitude. 

Found in N. T. 6 times, rendered uniformly care. 
In Vulgate, usually solicitudo, whence our solicitude, but 
once curd, whence our care. 



GOSPEL KEY WORDS 39 

II. spoude = haste, diligence, eagerness, earnestness, care. 

Found in N. T. 12 times, rendered care once, earnest care 
once, carefulness once, haste 2 times, diligence 5 times, 
business once, forwardness once. 

The Scripture presents care in two aspects: (1) merimna — 
interest and sense of anxious responsibility resting upon the 
mind or heart; (2) spoude — earnestness of spirit and action. 
Hence Matthew and Mark speak of the "merimna of this 
world;" Luke of being "choked with merimnas and riches" 
and "merimna of this life"; Paul of "the merimna of all the 
churches" ; and Peter of "casting all your merimnas upon him. " 

The corresponding verb, mertmndo, is used in a number of 
familiar passages that it concerns us to understand. Thus: 
"Take no thought" for your life, or for raiment, or for the 
morrow, or what ye shall say, reads simply "Do not merimnao 
concerning these things. All through classical as well as New 
Testament times, merimnao carries the idea of deep concern, 
anxiety, especially in its negative or prohibitive sense. It 
comes about as near our worry as any Greek word in good 
standing. Hence, Be not anxious, Do not worry, convey its 
force well in the negative. Jesus said to Martha, "Thou 
merimnao and art bustling about many things." Paul says 
that he that is unmarried merimnao for the things of the Lord, 
but he that is married merimnao for the things of the world, 
how he may please his wife. So conversely of the woman. 
He precedes both statements by this word: "I would have you 
to be amerimnoi" — without care, care-less. When the Jews 
bribed the soldiers to lie about the resurrection of Jesus, they 
said to them, "If this comes to the governor's ears, we shall 
persuade (bribe, of course) him and make you amerimnoi" — 
without concern or anxiety about punishment. To the Philip- 
pians Paul writes: "About nothing merimnao" — take anxious 
thought. 

In all these passages care is dealt with at the seat of the 
matter. In its second aspect, spoude, it is treated from the 
viewpoint of interest or concern represented in action — energy, 



40 GOSPEL KEY WORDS 

application, diligence. Thus Mary is said to have gone into 
the hill country "with spoude" to greet Elizabeth. Paul 
exhorts rulers to rule "with spoude", and all to be "not sloth- 
ful in spoude." To the Corinthians he remarks, "What spoude 
is wrought in you." Peter urges, "Giving all spoude, add 
to your faith virtue." 

The corresponding verb is spoudazo. So Paul to the Ephes- 
ians: " spoudazontes to keep the unity of the Spirit in the bond 
of peace"; and to Timothy: "spoudazo to present yourself 
dokimos (which see) to God." 

References 
merimna ( = anxious thought) 

Matt 13:22 Luke 8: 14 2 Cor. 1 1 : 28 

Mark 4: 19 21:34 1 Peter 5: 7 



merimnao (verb) 






Matt. 6:25,27 


Luke 10:41 


1 Cor. 7:34 


6:28, 31,34 


12:11,22,25,26 


12:25 


10: 19 


1 Cor. 7:32,33 


Phil. 2:20 
4:6 



spoude ( = diligence, earnestness) 

2 Cor. 7: 11, 12 2 Cor. 8: 16 

spoudazo (verb) 

Gal. 2:10 2 Tim. 2:15 Heb. 4:11 

Eph. 4:3 4:9,21 2 Peter 1 : 10, 15 

IThess. 2:17 Titus 3: 12 3:14 

CASTAWAY : ddokimos = not standing the test, spurious, rejected, 
castaway, reprobate. From a= not, and dokimos = approved 
(see Approved), a term used in assaying. 

Found in the New Testament 8 times, being rendered cast- 
away once, reprobate 6 times, and rejected once. 
In Vulgate, reprobus, whence our reprobate. 

A notable use of this interesting word is found in Paul's 
declaration that "I keep under my body, and bring it into 
subjection (castigate it, in Vulgate), lest that by any means 
when I have preached to others, I myself should be adokimos" 
— be rejected by the assayer as spurious. Of the heathen, God 



GOSPEL KEY WORDS M 

" gave them over to an adokimos mind. " Rom. 1 : 28. " Adoki- 
mos concerning the faith." 2 Tim. 3: 8. "That which beareth 
thorns and briers is adokimos." Heb. 6:8. 

References 

adokimos 

Rom. 1:28 2 Cor. 13:5,6, 7 Titus 1 : 16 

1 Cor. 9:27 2 Tim. 3:8 Heb. 6: 8 

CAST — See CAST down to hell, page 164. 

CHANGE: I. dllatto — make other than it is, alter, change. From alios = 
other. 

Found in N. T. 6 times, uniformly rendered change. 
In Vulgate, muto= change; whence our mut-a.tion, com- 
mute, trans-mute, im-mut-ab\e. 

II. metdlldtto = make over into another, transmute, change fully. 

A compound of I above, intensifying its meaning. 

Found in N. T. 2 times, rendered change (Rom. 1: 25, 26). 
Vulgate: commuto or immuto. 

III. metdbdllomal = put myself over into a different attitude toward, 
change my mind. From meta = over, and hallo = put, cast. 
Represented in fraZ-opticon. 

Found in N. T. once (Acts 28: 6), rendered change the mind/ 

IV. metdtithemi= place over (into another state, thing, or place). 
From meta — over, and tithemi — place, put. 

Found in N. T. 6 times, rendered change once (Heb. 7: 12), 
translate 2 times, and turn, carry over, remove each once. 

Vulgate: transferor carry over; whence our transfer, and 
from its participle translatus, our translate. 

V. metdschemdtizo = make over in form, in outward appearance. 

From meta= over, and schematizo — I form. Represented in our 
scheme, schem-atic. 

Found in N. T. 5 times, rendered change once (Phil. 3: 21), 

transform 3 times, transfer in figure, once. 
Vulgate: transfiguro, whence our transfigur-e; and once 
reformo (Phil. 3:21), whence our re-form. 

VI. metdmorphddmal= make over in shape, in real appearance, in 
quality. From meta = over, and morphoo — form, give shape to. 
Represented in our metamorphose, metamorphosis. 

Vulgate: transfiguro, transformo, reformo. 



42 GOSPEL KEY WORDS 

The variations of the idea change discovered in this study 
are of absorbing interest. They range from mere outward 
change for purposes of deception, through essential changes 
in spiritual life, to the physical change and ultimate glorifi- 
cation at the coming of Christ. 

The simplest, yet often very significant, word is allatto, 
making a thing other than it is. Thus: 

False accusers of Stephen: "We have heard him say that 
this Jesus . . . shall allatto the customs which Moses 
delivered us." Acts 6: 14. 

Of the reprobate heathen: "Who allatto the glory of the 
incorruptible God." Rom. 1:23. 

Paul, of the righteous dead: "We shall not all sleep, but 
we shall be allatto." 1 Cor. 15:51. 

In its compound form, of the heathen: "Who metallatto 
the truth of God into a lie. " Rom. 1 : 25 (see also of the women, 
in verse 26). 

The word most denoting a false or deceptive change is 
metaschematizo. Thus : 

Of false apostles: "metaschematizo themselves into the 
apostles of Christ." 2 Cor. 11: 13. 

Of Satan himself: "For Satan himself is metaschematizo 
into an angel of light." 2 Cor. 11: 14. 

But this word is also used of the physical change in the 
body at the time of the resurrection, doubtless because of the 
marked change in the outward appearance of the "vile body" 
when it is physically glorified. Thus: 

Paul, of the righteous: "Who [Christ] shall metaschematizo 
our vile body." Phil. 3:21. (For another compound of this 
verb, see below). 

The word used for the translation of Enoch, but also of 
apostasy, is metatithemi. Thus: 

In the concrete and temporal sense: "Jacob went down into 
Egypt, and died, he and our fathers, and were metatithemi 
over into Sychem" in Canaan, and buried there. Acts 7: 16. 






GOSPEL KEY WORDS 4? 

Of Enoch: "By faith Enoch was metattthemi." Heb. 11: 5. 

Of apostasy: "I marvel that ye are so soon metattthemi 
from him that called you." Gal. 1:6. For the noun corres- 
ponding to this verb, see Heb. 7: 12; 11: 5; 12: 27. 

The most strongly and uniformly spiritual term is metamor- 
phoomai. Thus : 

Of Jesus: "He was metamorphoomai before them." Matt. 
17:2. 

In Paul's declaration to believers: "We all . . . are 
metamorphoomai into the same image." 2 Cor. 3:18. 

In Paul's exhortation to believers: "But be ye metamor- 
phoomai by the renewing of your mind." Rom. 12: 2. 

This adversative exhortation is set over against a negative 
one just preceding, which says: "Be ye not sunschematizo to 
this world." Here is brought out forcefully the difference 
between the superficial transformation presented in the base 
schema and the deep-reaching transmutation in morpho. In 
fact, transform and transmute well express their essential 
difference. 

Taken in the light of the scientific use of its English deriva- 
tive, we gain a true and beautiful conception of what this 
word means. In the life of the butterfly, we see that wonder- 
ful metamorphosis from the lowly, ugly worm to the most 
active and beautiful of winged creatures. Here we see a real 
change, not in species, but in form, beauty, and qualities that 
are essentially new. So would Paul have the mind, the "old 
man," transmuted into a "new creature." 

References 

allatto 

Acts 6: 14 1 Cor. 15:51, 52 Heb. 1:12 

Rom. 1:23 Gal. 4:20 

metallatto 

Rom. 1 : 25, 26 

metaballomai 
Acts 28: 6 



44 Gospel key words 

metatithemi 

Acts 7: 16 Heb 7: 12 Jude 4 

Gal. 1:6 11:5 

metaschematizo 

1 Cor. 4: 6 2 Cor. 1 1 : 13, 14, 15 Phil. 3:21 

Matt. 7:2 Rom. 12:2 2 Cor. 3: 18 

Mark 9:2 

CHARITY — See CHARITY and LOVE, page 166. 

CHASTEN: paideuo =1 bring up a child, train or teach a child, discipline, 
punish, chasten. From pais (stem paid) = a child. Represented 
in our ped-agogy (old spelling paed-). 

Found in N. T. 13 times, rendered chasten 6 times, chastise 
2 times, teach 2 times, learn 2 times, instruct once. 

As seen from the definition of paideuo, it passed from the 
idea of rearing a child in the natural way, to training a child, 
thence to teaching a child by the two means (a) of instruction, 
(b) of discipline, the latter including punishment, corporal 
or otherwise. 

Hence Pilate's proposition to the multitude was to (paideuo) 
"chastise" Jesus and let him go = probably physical punish- 
ment. Paul writes to the Corinthians "being judged, we are 
disciplined (paideuo) but not killed." To Timothy: "whom 
I gave over to Satan that they may be disciplined (paideuo) 
not to blaspheme." Again: "Whom the Lord loveth, he 
paideuo," and Jesus himself, "as many as I love, I rebuke 
and paideuo." 

Perhaps the nearest paideuo comes to our teach or educate 
is where it is said that Moses "was educated (paideuo) in all the 
wisdom of the Egyptians," and where Paul speaks of him- 
self as " pepaideumenos according to the perfect manner of 
the law, " the form used here being the perfect passive participle 
of paideuo, and the same exactly as that used by Modern 
Greeks to speak of a man as being educated. 

A word here about chaste, chasten, and chastise in this 



GOSPEL KEY WORDS 45 

connection. All are from the Latin cdstus = pure, whence 
our cast-igate, to purify by trial and discipline, by cleansing 
out the dross. Hence "whom the Lord loveth, he purifieth." 
Though considerably removed as a word from paideuo, yet 
purify, chasten carries out well the idea of discipline repre- 
sented in it. 

The abstract noun corresponding to paideuo is paideia, 
rendered nurture in Kph. 6:4, instruction in 2 Tim. 3:16, 
chastening in Heb. 12: 5, chastisement in Heb. 12: 8, and chasten- 
ing in Heb. 12: 11. 

The word palddgogos = pedagogue, from paid = child, and 
agogos = leader, guide, is found 3 times in N. T. It is rendered 
instructor in 1 Cor. 4: 15, and schoolmaster in Gal. 3:24, 25. 

References 

paideuo (verb = bring up a child) 

Luke 23: 16, 22 2 Cor. 6:9 Heb. 12:6, 7 

Acts 7: 22 1 Tim. 1:20 12: 10 

22:3 2 Tim. 2:25 Rev. 3:19 

1 Cor. 11:32 Titus 2: 12 

paideia (noun= instruction) 

Eph. 6:4 2 Tim. 3:16 Heb. 12:5, 7, 8 

12: 11 

CHILD: I. teknon = thing begotten (male or female). From root tek — 
beget. 

Found in N. T. 99 times, being rendered child 78 times, son 

20 times, daughter once. 
In Vulgate, usually filius, whence our fil-isd, af-/i/-iate. 

II. paidwn — child (diminutive form of pais, which see under ser- 

vant. It is a term of familiarity, tenderness, or endearment). 

Found in N. T. 51 times, being rendered child, young child, 

or little child, 47 times, and damsel 4 times. A variant 

form is paidarion, rendered child once, and lad once. 

III. huios = son. 

Found in N T. 379 times, being rendered son 328 times, 
but child 51 times. 



46 GOSPEL KEY WORDS 

IV. nepios = child (in development or understanding). From ne = 
no, and ^oj = word (as articulate expression of a mental state). 

Found in N. T. 14 times, being rendered child 8 times, and 
babe 6 times. 

V. brephos = child (physical — unborn or newly born). 

Found in N. T. 8 times, being rendered child 2 times, babe 

5 times, infant once. 
In Vulgate, infans, whence our infant. 

It is very instructive to trace the word child through its 
five-fold variation in the Greek. The form most used, teknon, 
is based on the idea bear, give birth to (spoken of the mother), 
hence thing born (male or female), but differing from gegen- 
nemenon = begotten (spoken of the father), whence our generate, 
generation. Yet of course teknon may be spoken of in general 
as the child of either parent, since it belongs to them in common. 
Its plural is tekna. 

Thus how fitting to speak of Rachel as "weeping for her 
tekna." "His blood be on us and on our tekna." "No man 
who hath left . . . wife or tekna or lands." "And they 
had no teknon. " " Power to become the tekna of God. " " Tekna 
of the flesh," "tekna of promise," "tekna of light." " Teknon, 
be of good cheer." "Tekna, obey your parents." "Timothy, 
my own teknon." "Now are we the tekna of God." "Her 
teknon was caught up unto God." The corresponding diminu- 
tive (see paidion above) is teknion, found 9 times, and rendered 
uniformly little child, as when Jesus said tenderly, ' ' Teknia, 
yet a little while I am with you." 

The corresponding verb is tikto, found 19 times, usually 
rendered bring forth, or deliver, as in the Annunciation and 
in the case of the symbolic woman of Revelation 12. 

The next term in frequency is paidion (plural paidia), 
the common term in the family or neighborhood circle, and 
when used endearingly (being a diminutive of the more classical 
pais). It is used uniformly of Jesus in Matthew 2, and in 
such familiar passages as these: "Jesus called a paidion unto 
him." "Humbled himself as this paidion." "Suffer paidia 



GOSPEL KEY WORDS - 47 

to come unto me." "The paidion (damsel) is not dead, but 
sleepeth." "Sir, come down ere my paidion die." "Be not 
paidia in understanding." "Forasmuch then as the paidia 
are partakers." "Paidia, it is the last time." A feminine 
form of diminutive, paidiske, is also found 13 times, usually 
rendered maid or damsel, as "Then said the paidiske that 
kept the door." 

The corresponding verb is patdeuo = learn, chastise, chasten 
■ — ideas generally associated with child life; as, "Whom the 
Lord loveth he paideuo," "Moses was paideuo in all the 
wisdom." Another verb is paizd = act the child, play; found 
only in 1 Cor. 10:7. 

The abstract noun, paideid, is found 6 times, and rendered 
chastening, chastisement, nurture, or instruction. This word 
is used by Modern Greeks for education. 

The other three words for child may be traced in the Refer- 
ence list, bearing in mind that huios is the distinctive term 
for male child, that brephos denotes the physical child, and that 
nepios means childlike in understanding, this latter found 
in such passages as "Thou hast hidden these things from the 
wise and prudent, and hast revealed them unto nepioi"; and in 
Paul's remarkable comment on his experience as a nepios 
in 1 Corinthians 13. 

Thus again does the Greek wealth of vocabulary enrich 
the thought in many passages considered in the five-fold 
light of the word child. 

References 

teknon ( — thing begotten) 



[att. 2: 18 


Matt. 22:24 


Luke 3:8 


3:9 


23:37 


7:35 


7:11 


27:25 


11:13 


9:2 


Mark 2: 5 


13:34 


10:21 


7:27 


14:26 


11: 19 


10:24, 29, 30 


15:31 


15:26 


12: 19 


16:25 


18:25 


13: 12 


18:29 


19:29 


Luke 1:7, 17 


19:44 


21:28 


2:48 


20:31 



U8 



GOSPLE KEY WORDS 



teknon 

Luke 23: 28 
John 1: 12 

8:39 

11:52 
Acts 2: 39 

7:5 

13:33 

21:5,21 
Rom. 8: 16, 17 

8:21 

9:7, 8 
1 Cor. 4: 14, 17 

7: 15 



2 Cor. 6: 13 

12: 14 
Gal. 4:25, 27, 28, 31 
Eph. 2:3 

5: 1, 8 

6: 1,4 
Phil. 2: 15,22 
Col. 3:20, 21 
1 Thess. 2:7, 11 

1 Tim. 1:2, 18 

3:4, 12 
5:4 

2 Tim. 1 : 2 



paidion ( — familiar or endearing term) 



Matt. 2:8, 9, 11 

2: 13, 14,20,21 

14:21 
15:38 

18:2, 3,4, 5 
19: 13, 14 
Mark 5: 39, 40 
5:41 

huios ( — son) 

Matt. 5:9, 45 
8: 12 
9: 15 
12:27 
13:38 

17:25,26 

20:20 

23: 15, 31 
27:9, 56 

Mark 2: 19 
Luke 1: 16 

5:34 



Mark 7: 38 
9:24,36,37 
10: 13, 14, 15 

Luke 1 : 59, 66 
1 : 76, 80 
2: 17,21,27,40 
7:32 
9:47,48 



Luke 6: 35 

16:8 

20: 34, 36 
John 4:12 

12:36 
Acts 3: 25 

5:21 

7:23, 37 

9: 15 

10:36 

13:10,26 
Rom. 9:26, 27 



nepios ( — child in understanding) 

Matt. 11:25 Rom. 2:20 

21: 16 1 Cor. 3: 1 

Luke 10:21 13:11 

brephos ( — physical child) 

Luke 1:41, 44 8:15 

2: 12, 16 Acts 7: 19 



2 Tim. 2: 1. 
Titus 1 : 4, 6 
Phile. 10 

1 Peter 1:14 
3:6 

2 Peter 3: 14 

1 John 3: 1,2, I 

5:2 

2 John 1,4, 13 

3 John 4 
Rev. 2:23 

12:4,5 



Luke 11:7 

18: 16, 17 
John 4: 49 

16:21 

21:5 
1 Cor. 14:20 
Heb. 2: 13, 14 

11:23 
1 John 2: 13, 18 



2 Cor. 3:7, 13 
Gal. 3:7, 26 
Eph. 2:2 

5:6 
Col. 3:6 
1 Thess. 5:5 
Heb. 1 1 : 22 

12:5 
Rev. 2: 14 

7:4 

12:5 

21: 12 



Gal. 4: 1,3 
Eph. 4: 14 
Heb. 5: 13 



2 Tim. 3: 15 
1 Peter 2: 2 



CHOOSE: I. eklego = pick out, elect, choose. This word is used 20 out 
of the 28 times that choose occurs as a verb in the English. For 
a study of it, see God's ELECT, 



GOSPEL KEY WORDS 49 

II. hair£dmal = I take for myself, prefer, choose. It implies a de- 

liberate choice. A derived form hairetizo, is used once (Matt. 
12: 18). 

III. procheirizomai = 1 take in hand for myself, prepare for my own 
use, select, choose. Based on pro = before, at; and cheir = hand. 
A lengthened form of this verb adds the idea of selecting by vote, 
while the same verb less the pro means raise the hand (in voting), 
hence choose or elect formally. \ 

These variations in the force of the verb choose are very 
instructive. Its simplest meaning is found in eklego — sort 
out, with little or no clue to aim or method (See under god's 
ELECT.) 

The verb haireomai reveals motive, deliberation. Hence 
in Phil. 1:22, "What I shall choose, I wot not"; in 2 Thess. 
2: 13, "God hath from the beginning chosen you to salvation"; 
and in Heb. 11: 25, as a climax in the use of this word, "Choos- 
ing rather to suffer affliction with the people of God than to 
enjoy the pleasures of sin for a season." 

Curiously enough, from this verb comes the abstract noun 
hairesis, whence our heresy. Yet how fitting is its underlying 
idea in the history of this word. In the Middle Ages, he who 
dared to make his own interpretation of Scripture through 
study, and to choose his own course of conduct accordingly, 
was guilty of heresy — of choosing for himself instead of follow- 
ing the edicts and doctrines set forth by the church. So today 
heresy is false teaching in the light of commonly accepted 
doctrine. So Paul in his defense: "after the way which they 
call hairesis" (Acts 24: 14), and "stripes, seditions, hairesis" 
(Gal. 5:20). So Peter: "shall bring in damnable hairesis" 
(2 Peter 2:1). But through the Acts, with the one exception 
above, this word is rendered sect, that is, a separation from 
choice, a body of believers in certain doctrines. The corres- 
ponding adjective form, hairetikds, is found in Titus 3: 10, 
rendered man that is an heretic. 

The third meaning of choose, represented in verbs based 
on pro = for, cheir = hsind, and toneo = stretch, is full of interest. 
3 



50 GOSPLE KEY WORDS 

Thus Ananias to Paul: "The God of our fathers hath taken you 
in hand for himself, etc.," in harmony with Jesus' own words 
to Paul at the time of his vision, "I have appeared unto thee 
for this purpose, to take you in hand for myself as a minister 
and witness." So Peter to Cornelius and his company: "Unto 
witnesses taken in hand for himself beforehand." Acts 10:41. 
On the use of the same verb without the pro, leaving it to 
mean simply raise the hand (in voting), it says in Acts 14: 23, 
"When they had voted in elders in every church," and in 2 
Cor. 8: 19, "who was also voted by the churches to travel with 
us." 

References 



eklegomai 






Mark 13:20 
Luke 6: 13 

10:42 

14:7 
John 6: 70 


John 13: 18 
15: 16, 19 

Acts 1 : 2. 24 
6:5 
13:17 


Acts 15:7.22.25 
1 Cor. 1 : 27. 28 
Eph. 1 : 4 
James 2: 5 


haireomai 






Phil. 1 : 22 


2Thess. 2: 13 


Heb. 1 1 : 25 


procheirizomai 






Acts 22: 14 


Acts 26: 16 




hairesis (noun = 


= choice = heresy) 




Acts 5: 17 
15:5 
24:5. 16 


Acts 26: 5 

28:23 
1 Cor. 11:19 


Gal. 5:20 
2 Peter 2: 1 



COMING (of Christ): I. parousta = presence, state of being at hand. 
From pdrelmi — I am by, I am here. Not represented in English 
directly, but through its Latin equivalent praesentia comes our 
presence. 

Found in N. T. 24 times, being rendered coming 22 times 
(in all but 6 referring to the coming of the Lord), and 
presence twice (both times referring to Paul — 2 Cor. 
10: 10 and Phil. 2: 12). 

In Vulgate, parousta is rendered chiefly by adventus = ad- 
vent; but in 4 places by praesentia (see above), 3 of 
which refer to men and one to Christ. 



GOSPEL KEY WORDS 51 

II. apokalups'is = uncovering, revelation. Represented in our apoca- 

lypse. 

Found in N. T. 18 times, being rendered coming only once 
(1 Cor. 1:7), but referring to the coming of Christ in 
4 other instances (2 Thess. 1: 7; 1 Peter 1:7, 13; 4: 13), 
rendered once appearing and 3 times with some form 
of reveal. 

III. Sleus'is = (literally) a coming. 

Found in N. T. only once (Acts 7: 52), being rendered 
coming. 

IV. eisodos = way into, entrance. 

Found in N. T. 5 times, being rendered coming only once 
(Acts 13:24), evidently referring to John's preaching 
before Jesus entered into his public labors. 

V. In three places (Matt. 24:48; Luke 12:45; Matt. 25:27) 
the word coming is a rendering of some other original term than 
the four cited above. In the first and second, it is a verb meaning 
simply tarry; in the third, it is the common participle coming. 

As a word to denote the return of Christ at the second 
advent, parousia is a very vivid term. Leaping over the 
journey to his Father's "many mansions," the time of his 
absence, and the journey back again, this word looks forward 
to his actual presence once more with the elect of earth. It 
is in sharp contrast to his prolonged absence — a cause of sorrow 
to those who are looking for his return — and reflects best, 
perhaps, in anticipation, the joy that will be theirs when 
they can be with him where he is, nevermore to be separated 
from that blessed Presence. 

Keeping in mind that the word coming in its ordinary use 
may denote either the journey or the arrival, note first its 
use in N. T. in relation to men. Paul writes to the Corinthians, 
"I am glad of the parousia of Stephanos" — who had already 
arrived and refreshed Paul's spirit (1 Cor. 16: 17, 18). In 
the same way he speaks of the parousia of Titus (2 Cor. 7: 6, 7). 
More accurately, both these passages would read arrival, 
better yet presence, as the Greek accurately says. Referring 
to himself Paul speaks of his "bodily parousia" (2 Cor. 10: 10) 



55 GOSPEL KEY WORDS 

here rendered presence, as also in Phil. 2: 12, and as would be 
more accurate in Phil. 1:26 — "through my presence with you 
again." In 2 Thess. 2:9, parousia is used of "that wicked" 
one, where it might also be properly rendered presence, for 
his presence is to be recognized by his works. 

In all other places in N. T. where parousia occurs, it is used 
of the advent of Christ. 

SUMMARY 
The word coming (as a noun) is used in N. T. 30 times; of 
which 20 refer to the second advent of Christ, and 2 to his first 
advent. Out of these 22 times, the word parousia is used 16 
times. This marks the idea of presence as by far the strongest 
favorite to designate the return of Christ. It looks forward, 
not so much to the act or event of his coming, as to the ever- 
lasting result of his coming, to receive his own into the mansions 
he is now absent to prepare, who are never again to be separa- 
ted from Him in whose presence there is "fulness of joy" and 
' ' pleasures f orevermore. ' ' 

References 

parousia 

Matt. 24: 3, 27 Phil. 1 : 26 2 Thess. 3: 1, 8, 9 

24:37,39 2:12 Jas. 5: 7, 8 

1 Cor. 15:23 1 Thess. 2:19 2 Peter 1 : 16 

16:17 3:13 3:4,12 

2 Cor. 7:6, 7 4:15 I John 2: 28 

10:10 5:23 

apokalupsis 

I Cor. 1 : 7 

eleusis 
Acts 7:52 

eisodos 

Acts 13:24 

CONDEMNATION — See JUDGMENT and DAMNATION 
CONFORM — See CHANGE 
COVENANT — See TESTAMENT 
CREATION — See CREATURE 



GOSPEL KEY WORDS 53 

CREATURE: I. ktisis = a making habitable, a founding, a creating, 
creation, creature. From ktizo = l people, establish, create. 
Found in N. T. 19 times, rendered creature 11 times, creation 

6 times, ordinance and building each once. 
In Vulgate, creatura except once creatio (Heb. 9: 11), whence 
our creature, and creation. 

II. ktisma = thing established, thing created, creation, creature. 
Found in N. T. 4 times, rendered uniformly creature. 

These two words are formed from a common verbal root 
in harmony with the rules of Greek etymology. Yet each by 
its own root arrives at so nearly the same meaning that it 
is largely a matter of context whether either is rendered cre- 
ation or creature. Nevertheless there is a satisfaction and 
benefit in knowing their distinct meanings. 

ktisis is the active, and abstract term. It denotes the 
process and the general conception of creating. Secondarily, 
it denotes the resulting creation as a whole; then (being the 
active term) that part of creation which we understand by the 
term creature. 

ktisma denotes the result of the act of creating — the thing 
created, both as a whole and as a part. In the same sense in 
which thing is general enough to include person, so ktisma 
is general enough to include the creature as a particular one 
of the things created. Hence — 

ktisis: idea, process, act, result (general or particular), 
but leaning toward the general. 

ktisma: result (general or particular), but leaning toward 
the particular. — 

Thus: "From the beginning of the ktisis of God." "Preach 
the gospel to every ktisis" (or, better, "in all creation," as 
is permissible in Mark 16: 15, and as it literally reads in Col. 
1 : 23 — in, not to) . In this use ktisis is virtually equivalent 
to oikoumene (see earth). 

Ktisis is used repeatedly and exclusively in Romans, its 
rendering varying in A. V. between creation and creature. 



54 GOSPEL KEY WORDS 

But if we read creation in every case, we gain a clearer idea 
of its force as representing all creation other than man, under- 
standing, however, that in chapter 1 : 25 and 8 : 39 some created 
being, like man, might be included. Thus in that wonderful 
eighth chapter, creation is all but invested with life and in- 
telligence, being represented as waiting, with us, for redemp- 
tion from the curse. Hence: " Creation waiteth " (v. 19); "for 
creation was made subject to vanity (at the time of the curse) 
. . . by reason of him who subjected it on the hope that 
also creation itself shall be delivered from the bondage of 
corruption" (vs. 20, 21) ; "for we know that all creation groaneth 
and travaileth in pain together until now; and not only so, but 
we ourselves also groan, etc." (vs. 22, 23). Read in this way, 
the whole passage is clear, its highly forceful conception is 
brought out, and it helps prepare the way for the magnificent 
climax in verses 38 and 39. 

In Paul's other epistles, ktisis has much the same force, 
being used exclusively except 1 Tim. 4: 4, where ktisma is used. 
Thus: "If any man be in Christ, there is a new creation; the 
old elements are gone, behold! all things have become new" — 
new in kind, as this word means. "Neither is circumcision any- 
thing, nor uncircumcision, but a new creation" is everything. 
"Firstborn of all creation" (see firstborn), "neither is 
there a thing in creation (man or otherwise) which is not ap- 
parent (transparent) to his sight, but all things are bare and 
exposed to the eyes of him to whom our discourse pertains." 
"More perfect tabernacle, not made with hands, that is, not 
of this creation" (construction, of the earthly tabernacle). 
Peter says: "Submit yourself to every human creation for the 
Lord's sake." 

Ktisma, denoting a thing created, animate or inanimate, 
is used in reference to foods — not flesh "meats": "For every 
thing-created of God is good, and nothing is to be rejected if 
received with thanksgiving, for it is sanctified through the word 
of God (that created it) and (your) petition. " Used in a similar 
sense in Jas. 1:18. In Revelation, used twice: once of all 



GOSPEL KEY WORDS 



55 



creatures in heaven, and earth, and once of only creatures 
in the sea. 

References 



ktisis 






Mark 16:15 
Rom. 1 : 25 
8: 19,20,21 


Rom. 8: 39 
2 Cor. 5:17 
Gal. 6:15 


Col. 1: 15, 23 
Heb. 4: 13 


Mark 10:6 
13:19 


(creation) 

Rom. 1 : 20 
8:22 


2 Peter 3: 4 
Rev. 3:14 


Heb. 9: 11 


(building) 




1 Peter 2:13 


(ordinance) 




ktisma 






1 Tim. 4:4 


Jas. 1:18 


Rev. 5:13 
8:9 



CROWN: I. diadema = thing bound around (the head, or turban or tiara, 
as a badge of royalty — a band or fillet), royal crown, diadem. 
From diddeo = I bind around. 

Found in N. T. only 3 times (Rev. 12:3; 13:1; 19:12), 
being rendered uniformly crown, but always meaning 
crown as a sign of kingly power. 

In Vulgate, transliterated diadema, as in English diadem. 
To be distinguished from Stephanos, which see below. 

II. stSphanos = wreath, garland, chaplet, crown (as a badge of victory, 
of honor, of joy). From stSpho = I put around. 

Found in N. T. 18 times, being rendered uniformly crown, 
but never to be taken in sense of royal crown unless 
possibly in the places where "crown of thorns" is men- 
tioned. Here the intention seems to be to make Jesus 
appear as a mock-king, yet since the thorns were woven 
together in a wreath, like that of laurel or olive placed 
on the head of the victor in a contest, the wreath is 
called Stephanos rather than diadema. In one other 
passage (Rev. 14: 14) the Stephanos might seem a sign 
of royalty, yet it is at least equally fitting to think of 



56 GOSPEL KEY WORDS 

Jesus coming in the clouds as a victor in the great 
controversy with Satan. 

In Vulgate, rendered corona, represented in our word coro- 
nation, which, however, now applies exclusively to the 
crowning of royalty. 

The word Stephanos is used both literally (Rev. 4: 4; 6: 2; 
14: 14) and figuratively (1 Tim. 4: 8; 1 Peter 5:4). 

The import of Stephanos set forth here adds new interest 
and force to passages like "they do it to obtain a corruptible 
Stephanos" '; "our hope, our joy, our Stephanos of rejoicing"; 
"laid up for me a Stephanos of righteousness"; "a Stephanos 
of glory that fadeth not away"; "that no man take thy Steph- 
anos" \ "having on his head a golden Stephanos." We see in 
these passages the variations in the meaning of Stephanos as a 
crown of victory, of honor, of joy. The corresponding verb, 
stSphando, is found in 2 Tim. 2: 5, Heb. 2:7, 9. Our proper 
name Stephen is derived from Stephanos. 

References 

diadema 

Rev. 12:3 Rev. 13: 1 Rev. 19: 12 

Stephanos 

Matt. 27:29 2 Tim. 4:8 Rev. 4:4, 10 

Mark 15: 17 James 1:12 6:2 

John 19:2, 5 1 Peter 5: 4 9:7 

1 Cor. 9:25 Rev. 2: 10 12: 1 

Phil. 4:1 3:11 14:14 

1 Thess. 2:19 

DAMNATION: I. dpoleia = complete destruction, perdition, death with 
no resurrection. From apo = from, and ollumi = destroy. Repre- 
sented in the proper name A potty on, the Destroyer. 

Found in N. T. 20 times, rendered damnation or damnable 
2 times, elsewhere usually destruction or perdition. 
Vulgate: usually perditio, whence our perdition. 

II. krima, rendered damnation 7 out of 28 times it occurs in N. T- 

For full treatment, see under Judgment. 

III. krisis, rendered damnation 3 out of 48 times it occurs in N. T. 
For full treatment, see under Judgment. 



GOSPEL KEY WORDS 57 

The word damnation is used in the New Testament in the 
two senses of condemnation to death, and of the death itself, 
from which there is no resurrection. In the latter sense it is 
represented by apoleia, the strongest term of its kind in the 
Bible. When the profane man swears, he asks God to damn 
some person or thing to a destruction from which there is no 
recovery. When he calls a person or thing "damned" he puts 
it in the class condemned to everlasting destruction. In either 
case, he invokes the strongest imprecation of which the lan- 
guage of man is capable. 

In its first sense, of condemn, the word damnation is prac- 
tically equivalent to condemnation or judgment. See under 
Judgment. 

References 

apoleia 

2 Peter 2:1, 3 

(destruction) 

Matt. 7: 13 Phil. 3: 19 2 Peter 2: 1 

Rom. 9:22 3:16 

(perdition) 

John 17:12 1 Tim. 6: 9 2 Peter 3: 7 

Phil. 1 : 28 Heb. 1 0: 39 Rev. 1 7 : 8, 1 1 

2 Thess. 2:3 

(waste) 
Matt. 26:8 Mark 14:4 



Acts 25: 16 



(die) 
(pernicious ways) 



2 Peter 2:2 

krima — See under JUDGMENT 
krisis — See under JUDGMENT 
DAWN — See Day DAWN, page 184. 
DAY — See DAY Dawn, page 184. 
DAYS — See In last DAYS, page 173. 
DISCERN — See JUDGE (verb) 



58 GOSPEL KEY WORDS 

DOUBT (verb): I. dporSdmat=be without resource, having or seeing 
no way out, be perplexed, be in doubt. From a =not, and poreo = 
have a way or means. 

Found in N. T. 4 times, rendered doubt 3 times, and per- 
plexed once. 
In Vulgate, haesitans, whence our hesitate; or confundor, 
whence our confused and confounded; or a transliter- 
ation aporiamur. 

II. d'idporSo = same as I above with dia= through, added to intensify 

the meaning = be completely at a loss in reference to a thing. 
Found 5 times in N. T., rendered doubt 3 times and per- 
plexed 2 times. 

III. d'istdzo=be. in a strait betwixt two, be "on the fence," doubt. 
From dis= twice, double. 

Found in N. T. 2 times, rendered doubt in both cases. 
In Vulgate, dubito, whence our dubit-ation, dubi-ous, and 
through the French, doubt — based on Latin root du =two. 

IV. didkrino=See under judge hi. 

These four words rendered doubt are a good example of 
how the Greek frequently provides different words for the 
various meanings attached to a single word in English. They 
further impress the value of knowing the original word each 
in its own connection. People do not always doubt because 
of unbelief, but for lack of wisdom to decide, lack of seeing 
a way through, lack of resources to carry a thing through 
— seen in aporeomai and diaporeo. Thus: "The disciples 
looked at one another, being perplexed (aporeomai) about 
whom he spake." Paul said: "We are perplexed (aporeomai) 
but not in despair." When the women came to the sepulcher 
and found the stone rolled away, they were completely at a 
loss (diaporeo) to know what it meant. When Peter had his 
vision on the housetop, he was greatly perplexed (diaporeo) 
to know the meaning of it, till the messengers of Cornelius 
lold him- their mission. A noun corresponding to aporeomai 
is used in Luke 21:25: "Distress of nations, with aporia" — 
a forceful term when compared with I. above. 

People may doubt also because the evidence on two sides 
of a question seems to be nearly equal. When Peter was walk- 



GOSPEL KEY WORDS 59 

ing on the water, he was obeying the Lord's command, but 
when a wave high enough to engulf him approached, he was 
in a strait betwixt the two circumstances whether to go on or 
go back, and so hesitated {distazo), in mind and in step. When 
the disciples met Jesus by appointment at the Galilean mount, 
at sight of him they bowed the knee, but some hesitated {dis- 
tazo) whether to worship or wait for more evidence that it was 
really he. 

It is left for diakrino to express more pointedly that doubt 
which is seated in unbelief: "If ye have faith, and diakrino 
not," says Jesus. Peter was told to go with the messengers 
from Cornelius, "doubting {diakrino) nothing, for I have sent 
them." Without the housetop vision, and this word from 
the Lord, Peter might have reasoned himself out of going. 
Abraham " diakrino not at the promise of God." "He that 
diakrino is damned if he eat." "Let him ask in faith, nothing 
wavering {diakrino).'" For further use of this word, see under 

JUDGE- 

The idea doubt is connected here and there in English 
with other words; such as, in Rom. 14: 1 and 1 Tim. 2: 8 where 
the word means much the same as diakrino — a result of reason- 
ing or disputing; in Acts 28:4, where the phrase no doubt is 
for a word meaning altogether, surely, leaving no room for 
doubt; in 1 Cor. 9: 2 and 2 Cor. 12: 1, where the original word 
is one used merely to intensify or solemnize what is said. 





References 




aporeomai 






John 13:22 


2 Cor. 4:8 


Gal. 4:20 


Acts 25:20 






diaporeo 






Luke 9: 7 


Acts 2: 12 


Acts 10:17 


24:4 


5:24 




distazo 






Matt. 14:31 


Matt. 28:17 





60 



GOSPEL KEY WORDS 



diakrino 



Matt. 21:21 
Mark 1 1 : 23 




(doubt) 

Acts 10:20 Rom. 14:23 
11: 12 


Rom. 4:20 




(stagger) 


Jas. 1:6 




(waver) 


Acts 11:2 




(contend) 

Jude9 


Acts 15:9 


(put 


or make a difference) 

Jude 22 


1 Cor. 6:5 




(judge) 

1 Cor. 11:31 1 Cor. 14:29 


Matt. 16:3 




(discern) 

1 Cor. 1 1 : 29 

(be partial) 



Jas. 2:4 

EARTH — See EARTH also, page 166. 

END: See telos and Sunteleia under FULFIL. 

ETERNAL: I. aioriids. See the same word under EVERLASTING. 
II. aidios. See the same word under EVERLASTING. 

Aidios is rendered eternal only once. 

Out of the 71 times it is used in N. T. aionios is rendered 
eternal 42 times. It is applied to life 30 times, without question 
life without end; once to damnation, unending in result; 3 
times to glory, without end; once to unseen things, imperish- 
able; once to building of God, standing without destruction; 
once to salvation, without end; once to judgment, never ending 
in result; once each to redemption, Spirit, and inheritance, 
all without limit ; once to fire, same limit as everlasting, (which 
see). 

In derivation, the English word eternal goes back through 



GOSPEL KEY WORDS 61 

the Latin to the Greek aion. In use, it is a synonym with 
everlasting when applied to the future, but distinguished from 
it in that it may refer backward to time without a beginning, 
as well as without end. 

SUMMARY 

From the study of Forever, Everlasting, and Eternal, it is 
easy to see that they are subject to the same variation in 
interpretation, being mostly renderings of the adjective aionios 
or of the noun aion, which latter, in phrase, is rendered forever. 
In fact, aionios itself is once rendered forever (Phile. 15), suggest- 
ing the close relation of the three words under study here. 

References 

aionios — See under EVERLASTING. 
aidios — See under EVERLASTING. 

EVANGELICAL — See under GOSPEL. 
EVANGELISTIC — See under GOSPEL. 

EVERLASTING: I. aionios adjective of aion, (which see under for- 
ever). When the noun aion is used in a prepositional phrase, 
it is rendered for ever. When its adjective form is used, we leave 
off the for and add to ever whatever fits best the idea of the noun 
which aionios modifies: if life, we say ever-continuing, ever-lasting; 
if a flower, we say ever -blooming; if a tree, we say ever- green, 
if a certain type of person having only a "form of godliness," 
we say ever learning and never able to come to a knowledge of the 
truth. In none of these instances do we understand ever to mean 
continuing without end, unless it be in the case of life. 

Hence, in the use of ever to render aionios, it is clear that it must 
be subject to the same interpretation as in rendering aion itself, 
which see. 

The term aionios is used in N. T. 71 times. In 25 of these 
it is rendered everlasting, 14 of which are used with 
life, every one of which 14 no one will question means 
life without end. Of the remaining 11 times, 2 are used 
with fire, which we must understand to mean continuing 
unquenchable till that on which the fire feeds is con- 
sumed (See comment on aion in Rev. 14: 11; 20: 9,10; 
21: 1 under forever; 1 with punishment, perma- 



62 GOSPEL KEY WORDS 

nent in effect (See same comment); 1 with habitations, 
doubtless new earth and without end; 1 with God, 
unquestionably without ceasing; 1 with destruction, 
in effect, like punishment; 1 with consolation, unending 
for the saved; 1 with power, ascribed to God, hence 
without limit; 1 with covenant, unending in result ac- 
complished; 1 with kingdom, ascribed to Christ, hence 
unceasing; 1 with gospel, which is the power of God 
(Rom. 1: 16), hence limitless in duration. 

II. aid'ios = always existing. The adjective of aei,= always. 

Found twice in N. T., being rendered once everlasting, and 
once eternal. 

For further comment, see Summary under eternal. 

References 
aionios 

Matt. 18:8 John 17:2, 3 Titus 1 : 2 

19:16,29 Acts 13:46,48 3:7 

25:41,46 Rom. 2:7 Phile. 15 

Mark 3: 29 5:21 Heb. 5:9 

10:17,30 6:22,23 6:2 

Luke 10: 25 16:25,26 9:12,14,15 

16:9 2 Cor. 4:17. 18 13:20 

18: 18, 30 5: 1 1 Peter 5 10 

John 3: 15, 16, 36 Gal. 6:8 2 Peter 111 

4: 14, 36 2Thess. 1-9 1 John 1:2 
5:24,39 2:16 2:25 

6:27,40,47 1 Tim. 1:16 3:15 

6:54,68 6:12,16,19 5:11.13,20 

10:28 2 Tim. 1:9 Jude 7. 21 

12:25,50 2:10 Rev. 14:6 

aidios 

Rom. 1 : 20 Jude 6 

EXPERIENCE: dokime = testing, approval. From ddkimos = acceptable. 
Found in the New Testament 7 times, being rendered ex- 
perience twice, proof 3 times, trial once, and experi- 
ment once. 

This word is used for experience the only two times the 
latter occurs in the New Testament. Rom. 5:4. Our word 
approval more nearly represents the idea of dokime, based as 
it is on a root meaning receive, accept (see dokimos under ap- 



GOSPEL KEY WORDS 63 

proved). Hence Rom. 5: 3, 4 reads literally, and more intelli- 
gibly: "Knowing that tribulation worketh endurance (see 
patience); and endurance, approval; and approval, hope." 
In other places dokime is used in the active sense of proof 
or proving: "In a great dokime of affliction." 2 Cor. 8:2. 
"By the dokime of this ministration. " 2 Cor. 9 : 13. "Ye know 
the dokime of him." Phil. 2: 22. 

References 



dokime 






Rom. 5:4 
2 Cor. 2:9 


2 Cor. 8:2 
9:13 


2 Cor. 13:3 
Phil. 2:22 



FAITH — See FAITH and BELIEF, page 168. 
FINISH — See FINISH work, page 171. 
FIRE — See FIRE unquenchable, page 184. 

FIRSTBORN: prototokds = first-born. From proto =first, and tokos = 
born, the latter from tikto=I bear a child (used properly of the 
mother only). Represented in tok-o\ogy. 

Found in N. T. 9 times, rendered firstborn 8 times, first 

begotten once. 
In Vulgate, pr'imogenitus = first-begotten. 

This word is used of animals (Heb. 11:28), of man (Heb. 
12: 23), and of Jesus in the flesh (Luke 2: 7)— all in the literal 
sense of the first one born of the mother. In the Pauline 
writings (excepting Heb. 11:23), prototokos is used in the 
derived sense of occupying the rank and exercising the pre- 
rogative of the firstborn — all in the spiritual sense. The 
status and rights of the firstborn in the Jewish economy are 
very interesting, and throw much light on the force of proto- 
tokos. Briefly told, the facts are these: 

1. It was a heathen custom to sacrifice the firstborn son 
to their gods. (See 2 Kings 3: 26, 27). 

2. Among the Jews, instead, the firstborn was dedicated 
to the service of God, just as were the firstlings of the flock 
and the firstfruits of the field. 

3. Later the tribe of Levi was set apart for this service, 



6b GOSPEL KEY WORDS 

but the father continued to bring his firstborn to the priest 
and paid five shekels for his redemption from the service of 
the temple — a custom still followed by orthodox Modern Jews. 

4. In the home, the eldest son became head of the family 
on the father's death, assuming his parental obligations, and 
for this reason became chief heir to his property, to the ex- 
tent, at least, of a double portion (compare Elisha's request 
of Elijah). 

5. Israel was God's firstborn on earth, her king was her 
firstborn (Ps. 89: 27), and Jesus as successor to David became 
the firstborn in all senses: first and only-begotten of God, 
our " Elder Brother, " consecrated to the service of the heavenly 
sanctuary, paid the redemption price with his own blood, 
heir of the kingdom. 

Hence: "The prototokos among many brethren." Rom. 
8: 29. Christ was "not ashamed to call them brethren" and 
"joint-heirs," but he occupies the rank of the firstborn. 

"The prototokos of all creation" (Col. 1: 15). 

"The prototokos from the dead" (Col. 1:18; Rev. 1:5). 
(For comparsion with monogenes, see only-begotten) . 

References 

prototokos 

Matt. 1:25 Col. 1:15, 18 Heb. 12:23 

Luke 2: 7 Heb. 1:6 Rev. 1:5 

Rom. 8:29 11:28 

FLESH: I. krSds =flesh (for food, lifeless), meat. 

Found in N. T. 2 times (Rom. 14: 21; 1 Cor. 8: 13), rendered 

flesh. 
Vulgate: caro (stem = cam), whence our carn-a\, carn-ivorous. 
II. sdrx= flesh (live, living). Represented in our sarc-ophagus. 

Found in N. T. 148 times, rendered flesh 145 times, carnal 

3 times. 
Vulgate: caro (See I above). 

Only twice is the word flesh in the modern sease of meat 
found in the New Testament. Thus: 

Paul, in reference to causing a brother to stumble because 



GOSPEL KEY WORDS 65 

of our eating: " It is good neither to eat kreas, nor to drink wine, 
nor anything whereby thy brother stumbleth. " Rom. 14:21. 

Paul, in reference to foods offered to idols: "If food [broma] 
make my brother to stumble, I will eat no kreas while the 
world standeth." 1 Cor. 8: 13. 

(For the word meat used in the New Testament, see meat). 

The word sarx is found in practically all the senses, literal 
and derived, of our word flesh if we think of it as living and 
not part of a carcass. Thus: 

Jesus of himself: "A spirit hath not sarx and bones." 
Luke 24:39. 

Jesus, of the sleeping disciples: "The spirit indeed is willing, 
but the sarx is weak." Matt. 26: 4. 

Peter, quoting Joel on the Day of Pentecost: "I will pour 
out my spirit upon all sarx." Acts 2: 17. 

Paul: "There shall no sarx be justified." Rom. 3:20. 

John: "Jesus Christ is come in the sarx." 1 John 4:2. 

FOOL (foolish): I. mords = (a person) dull, sluggish, unthinking, foolish; 
(a thing) flat, insipid. An adjective, often used substantively. 
Represented in our moros-e. 

Found in N. T. 13 times, uniformly rendered fool or foolish. 
In Vulgate, stultus, whence our stult-iiy; or fatuus, whence 

our fatu-ous, fatu-ity. 
In the rendering of the corresponding verb moraino, the 
word fool or foolish frequently occurs. 

II. &phron = without sense, silly, frantic, foolish. From a=no, and 

phren =wit. From denoting the mere physical midriff, or dia- 
phragm, this word worked itself up into the heart, then the 
head, whence it has been dignified as the base of phren-ology = 
science of the senses. More in keeping with its origin are its 
derivatives fren-zy /raw-tic. On its better side it becomes base of 
the Greek word phron-imos, rendered wise in the parable of the 
Wise Man and many other places. Hence its negative aphron = 
(popularly speaking) "no brains." 

Found in N. T. 11 times, rendered fool or foolish 10 times, 
unwise once. 

In Vulgate, stultus or insipiens = not wise. 

III. dndetos = not understanding, not using the mind, foolish. From 
a=not, and no£d= use the mind, think; from nous = mind. 



66 GOSPEL KEY WORDS 

Found in N. T. 6 times, rendered fool or foolish 5 times, 

and unwise once. 
In Vulgate, stultus, insipiens, in-sensatus, whence our 

insensate. 

IV. dsophos = not wise. From a=not, and sophos = wise, the latter 
represented in philo- soph-er, soph-istry, un-so^/z-isticated. 

Found in N. T. only once (Kph. 5: 15), where it is contrasted 
with sophos. 

V. asunetos = not putting things together well, not reasoning well, 

not logical. From a=not, and suniem'i= put together. 

Found in N. T. 5 times, rendered without understanding 3 

times, foolish 2 times. 
In Vulgate, sine intellectu, imorudens, insipiens. 

From this study it is easy to see that the words fool and 
foolish are used in the two general senses (1) of native dull- 
ness, (2) of lacking some desirable quality usually attainable. 
In the first class is moros, in the second the four other words 
given above. 

In its concrete use, moros in its verb form is applied to 
salt that has lost its savor (Matt. 5: 13). So even here the 
sense of the word is all but negative. Applied to persons, 
it implies inherent dullness, slowness of discernment — mental 
or spiritual. Thus: "If the salt have become tasteless" (verb 
of moros). ''Professing themselves to be wise (sophos) they 
became fools "(verb of moros). "By the [so-called] foolishness 
(abstract noun of moros) of preaching." "Whosoever shall 
say, Moros." "And five of them were moros, and five were 
phronimos." "Shall be likened unto a phronimos man . . . 
unto a moros man." "We are moros for Christ's sake." 

The other four words are negative in force. Thus: "O 
anoetos and slow of heart to believe." "O anoetos Galatians!" 
"Are ye also yet asunetos?" "Their asunetos heart was dark- 
ened." "Thou aphron, this night thy soul shall be required 
of thee." "I am become aphron in glorying." "Not as 
asophos, but as sophos." 

Studying each of these words in its own setting, makes 
clear and forceful the point of view from which the writer 
characterizes those of whom or to whom he is writing. 



GOSPEL KEY WORDS 



67 



References 



moros 








Matt. 5:2 
7:26 

23: 17. 19 


Matt. 25:2, 3, 8 
1 Cor. 1 : 25, 27 
3: 18 


1 Cor. 4: 10 

2 Tim. 2:23 
Titus 3: 9 


aphron 








Luke 1 1 : 40 

12:20 
Rom. 2:20 


1 Cor. 15:36 

2 Cor. 11: 16, 

12:6, 11 


19 


Eph. 5:17 
1 Peter 2: 15 


anoetos 








Luke 24: 25 
Rom. 1: 14 


Gal. 3:1,3 
1 Tim. 6:9 




Titus 3 : 3 


asophos 








Eph. 5:15 








asunetos 








Matt. 15: 16 


Mark 7: 18 




Rom. 1:21,31 
10:19 



FOOLISH — See under FOOL. 
FORBID — See God FORBID, page 171. 

FOREVER: I. This word is a rendering for various phrases formed with 
aion as base. 
II. aion (aeon, eon) = period of existence, continuous being, lifetime, 
age. From Greek aei = always, and on— being (this is the deriva- 
tion given by Aristotle). Its idea is continuity (without a break), 
whether for a definite period, long or short, or for all time. 

In harmony with this definition, we find the noun aion used 
in various ways in N. T. Thus: 

1. before the aions, before the ages covered by 

this world's history (1 Cor. 2:7). 

2. from the aion or aions, from the beginning of 

the world's history (Luke 1:70; Acts 3:21; 
15:18; Col. 1:26; Eph. 3:9). 

3. in the now aion, present world or period of the 

world's history (1 Tim. 6:17; 2 Tim. 4:10). 

4. this aion, this world, or period of the world 

(Rom. 12:2; Luke 16:6; 20:34). 

5. the god of this aion, the devil now ruling men's 



68 GOSPEL KEY WORDS 

lives during the age of sin (2 Cor. 4:4). 

6. the ends of the aions, last part of the world's 

periods or ages (1 Cor. 10: 11). 

7. the end of the aion, end of the world (Matt. 

13:39; 24:3). 

8. the coming aion, the future world (Heb. 6:5). 

9. that aion, the world to come (Luke 20: 35). 

10. in the aions to come, the successive periods of 
the future existence (Eph. 2:7). 

These examples are sufficient to show the general import 
and use of the noun aion. We may now examine 
its use in phrases rendered forever. The word 
forever printed separately, for ever, as in A. V. and 
A. R. V., conveys the idea of the original better, 
for it usually represents two words in the Greek — 
a preposition and the noun aion; and the word 
ever comes to us from aion through the Latin and 
Anglo-Saxon, hence its use after for approaches 
that of a noun. 

Examples of aion in phrases rendered for ever: "Let no 
fruit grow on thee henceforward into the aion" (Matt. 
21: 19); "he shall live into the aion" (John 6:51, 
Heb. 6: 20); "glory into the aions" (Rom. 11: 36); 
"yesterday, today, and into the aions" (Heb. 13: 8); 
"into all the generations of the aion of the aions," 
whole age embracing shorter ages (Eph. 3:21); 
"ascendeth up into aions of aions," longer ages 
embracing shorter ages (Rev. 14:11); glory into 
the aions of the aions, seemingly more inclusive 
than the preceding (Gal. 1:5), I am alive into the 
aions of the aions (Rev. 1: 18); "smoke rose up 
into the aion of the aions" (Rev. 19:3); "day and 
night into the aion of the aions" (Rev. 20: 10); 
"shall reign into the aions of the aions" (Rev. 11: 15; 
22:5). 

The word aion is found in N. T. 123 times. Of this number 
it is used as the base of some phrase rendered forever 
or forever and ever 55 times — 28 times in the phrase 
into the aion, and 20 times into the aions of the aions 
(counting it but once in this phrase), and 7 times into 
the aions. The latter phrase is the favorite in Revelation, 
being used in this book 13 out of the 20 times, and being 



GOSPEL KEY WORDS 69 

used exclusively with but one exception (Rev. 14: 11), 

where the phrase into aions of aions is found. 
The corresponding adjective of aion, namely, alonios, is 

rendered forever only once (Phile. 15). 
- A peculiar use of aion is found in 2 Peter 3: 18, day of aion, 

rendered forever. 
The Greek negative of forever = not into the aion, usually 

rendered never in English (Mark 3: 39, John 4: 14, and 

frequently in John). 

II. The only other word rendered for ever is dienekes= carrying 
through, extending through. It is found but twice (Heb. 10: 
12, 14). 

It seems reasonable to conclude from this study that aion, 
like our age (which the lexicographer traces back to aion), 
denotes a period or state of undefined length, and that to 
determine its measure, in any given instance, even relatively, 
we must consider the context and other passages where it is 
found. 

To illustrate: when it is said in Rev. 11: 15 that Christ 
shall reign unto the aions of the aions, no one doubts that 
this means ages without end. 

When it is said of the punishment of the wicked in Rev. 
14: 11, that "the smoke of their torment ascendeth up into 
aions of aions," we must conclude one of two things, (1) that 
smoke is here used as a symbol of the effect, or result, of their 
torment; or (2) that aions of aions denotes a limited, not an 
unlimited, period of time; for of the final destruction of the 
wicked it is said in Rev. 20: 9 that "fire came down from God 
out of heaven and devoured them" (literally, completely ate 
them up, as the fowls did the seed by the wayside, the same 
word being used, Matt. 13:4). 

When it says in Rev. 20: 10 that the devil and the beast 
and false prophet "shall be tormented day and night in'o 
the aions of the aions," we must not conclude that this means 
time without end ; for they were leaders of the wicked ' ' on the 
breadth of the earth," and the next scene after they were 



70 GOSPEL KEY WORDS 

cast into the lake of fire (on the breadth of the earth) was a 
"new heaven and a new earth, for the first heaven and the 
first earth were passed away." (Rev. 21:1). The "first 
heaven ' ' must refer to the atmospheric heaven (for the dwelling- 
place of God does not pass away), and if the old atmosphere 
passed away it certainly took the smoke with it; and if the old 
earth passed away, there must have passed with it both the 
wicked and the devil and the beast and the false prophet, 
who were tormented and devoured "on the breadth of the 
earth." 

This conclusion is consistent with the testimony of Malachi 
concerning "all that do wickedly," that "the day that cometh 
shall burn them up" and "shall leave them neither root nor 
branch," and the wicked "shall be ashes under the soles of 
your feet." 

This interpretation of aion is consistent also with its use 
in LXX in such passages as Lev. 25 : 46, for the children of 
strangers could be bondmen only so long as they and their 
masters should live; likewise Deut. 15: 17, of the servant; 
so also of Joshua's memorial of stones by the river Jordan 
(Josh. 4:7), for that memorial is no more. 



References 
aion — (base of phrase rendered 'forever') 

Matt. 6:13 2 Cor. 9:9 2 Peter 2: 17 

21:19 11:31 3:18 

Mark 3: 29 Gal. 1:5 1 John 2: 17 

11:14 Eph. 3:21 2 John 2 

Luke 1 : 33, 55 Phil. 4: 20 Jude 13, 25 

John 4: 14 1 Tim. 1: 17 (last Rev. 1:6, 18 

6:51, 58 part) 4:9, 10 

8:35,51,52 2Tim.4:18 5:13,14 

10:28 Heb. 1:8 7: 13 

11:26 5:6 10:6 

12:34 6:20 11:15 

13:8 7:17,21,24.28 14:11 

14:16 13:8,21 15:7 

Rom. 1:25 1 Peter 1:23,25 19:3 

9:5 4:11 20:10 

11:36 5:11 22:5 
16:27 



GOSPEL KEY WORDS 71 

dienekes 

Heb. 7:3 10: 1, 12, 14 

FULFIL: I. pleroo = l fill, make full, complete, fulfil. From primitive 
pl£o = I fill. Represented in many English words, as ple-nary, 
com-ple-te, com-ple-ment, de-ple-te, etc. 

Found in N. T. in this simple form 90 times, being rendered 
fill 28 times, fulfill 53 times, complete 2 times, end 2 
times, and accomplish, perfect, supply, expire, and 
preach each once. 
In Vulgate, generally rendered by impled or repleo= fill in, 
fill up — built on the root pie from the Greek. 

II. telSo— end, bring to the full, accomplish, finish. From telos = 

end (of an act, state, or time, especially from the viewpoint of 
having served its purpose). 

Found in N. T. 26 times, being rendered fulfil 7 times, 
finish 8 times, accomplish 4 times, and with variations 
7 times. 

In Vulgate, usually consumo, whence our consummate; or 
perficio, whence our perfect. 

One compound of teleo is important, sunteleo, a strengthened 
form meaning end completely, accomplish all. 

Found in N. T. 7 times, rendered fulfil but once. Examples: 
"When Jesus had ended these sayings." "When the 
devil had ended all the temptations." "He will finish 
the word (not 'work') " — carry out to the full all he had 
promised, cutting it short in righteousness (Rom. 9: 28). 

Its corresponding noun, sunteleia, is found 6 times in N. T., 
being uniformly used in the phrase "end of the world" = 
sunteleia of the aion. The end comes through complete 
accomplishment of all that God purposed. It seems a 
stronger term than merely telos. 

The corresponding noun of teleo is telos, found in N. T. 41 
times, being rendered end 36 times, custom 3 times, 
and uttermost, and finally each once. 

In Vulgate, usually rendered finis, whence many English 
words : finish, define, finite, finis. 

III. teleloo = carry tl rough completely, consummate (a plan or 
purpose), perfect, fulfil. Like teleo, it comes from telos, but not 
directly like teleo, but indirectly through the adjective tSlelos, 
itself from telos. 

Found in N. T. 24 times, but rendered fulfil only 2 times 



72 GOSPEL KEY WORDS 

(Luke 2: 43, John 19: 28), and usually perfect or make 
perfect. 

The simple idea fill, filled (passive) expressed in pleroo 
yields many interesting variations in the light of the context. 
It is a favorite with Paul in setting forth the graces and ideals 
of Christian experience : fill you with all joy and peace, filled 
with all knowledge, filled with comfort, filled with all the fulness 
of God, filled with the Spirit. 

It is a favorite with Matthew in pointing out the fulfil- 
ment of prophecy in many passages; with John also in the same 
sense. The idea here is that prophecy is not full, filled out 
till the thing prophesied comes to pass. Likewise time is 
fulfilled when the period marked off is filled out, comes to an end. 

In a somewhat different sense, Luke speaks of the apostles' 
fulfilling their ministry — working out the full meaning of their 
mission (Acts 12: 25); of John's fulfilling his course by preach- 
ing the baptism of repentance freely to all the people (Acts 13: 
25). 

In a more deeply spiritual sense, Paul says, "Ye are com- 
plete (rilled out) in him" (Col. 2: 10), and " complete in all the 
will of God" (Col. 4:12). Again: "He that loveth another 
hath fulfilled (filled out) the law" in his experience (Rom. 
13:8), and "that the righteousness of the law might be ful- 
filled (filled out) in us" (Rom. 8:4). 

One of the most significant uses of pleroo in N. T. is found 
in Christ's own words: "Think not that I am come to destroy 
the law or the prophets; I am not come to destroy but to 
fulfill" — to fill out the meaning of the law, by teaching, by 
example; to obey it, to "magnify the law and make it honor- 
able," as prophesied of him by Isaiah (Isa. 42: 21). 

In full harmony with this interpretation is Paul's state- 
ment in Rom. 13: 10, "Love is the fulfilling of the law." The 
word used here is a noun, pleromd, derived from pleroo, so 
that we might say "Love is the fulfillment of the law." The 
meaning of this scripture is forcibly illustrated in the fact 



GOSPEL KEY WORDS 73 

that to this day Greeks call the crew of a ship its pleroma. 
The ship is an inert, useless thing without a crew to fill out 
its purpose. So the law is inefficient without love to make it 
operative. 

In a new sense, then, Christ came to fill out (not destroy) 
the law by revealing and exemplifying love in its active prin- 
ciples of keeping the law in all its fulness of meaning. 

Two compound forms of pleroo are used in N. T. : (1) dnd- 
pler6d = fill up. Found 6 times, and rendered fulfil 3 times; 
(2) gkpleroo = fill out. Found once (Acts 13 : 33) and rendered 
fulfil, in the sense of keeping a promise. 

The word teleo is used in several important passages. Jesus 
spoke of being straitened till the baptism with which he was 
to be baptized was accomplished — not simply come to an end 
but served out its purpose. So the "mystery of God" and the 
seven last plagues should be finished — not merely ended, but 
have served their purpose. So also James, "If ye fulfil the 
royal law" — realize its purpose in the life. So Paul, "I have 
finished my course" — not merely stopped laboring, but ac- 
complished what God gave him to do. So, finally, Jesus on 
the cross cried, "It is finished" — not merely his sufferings 
ceased, but he had accomplished his great mission on earth. 

The term telos is found in many familiar and interesting 
passages: "He that endureth to the telos" — till all is accom- 
plished. "The telos is not yet," — more things to take place 
to fill out God's purpose. "He loved them to the telos" — till 
his mission was fulfilled. "The telos of these things is death" — 
their outcome. "Receiving the telos of your faith" — not its 
cessation, but its fruitage. ' ' For Christ is the telos of the law ' ' — 
not its abolition, but its fulfilment, the embodiment of all its 
meaning, its aim realized. Some have interpreted this passage 
to mean that Christ did away with the law, even so great a 
scholar as Thayer saying, in his Greek-English Lexicon of the 
New Testament, on this expression: "Christ has brought the 
law to an end," and this in the face of Christ's own declara- 
tion that he did not come to destroy the law but to fill it out — 



74 GOSPEL KEY WORDS 

give it a new meaning. Matt. 5: 17. Paul wrote to Timothy 
"the telos of the commandment is charity." Shall we say that 
love did away with the commandment? Absurd! John 
writes: "This is the love of God that ye keep his command- 
ments." 

SUMMARY 

The term fulfil in N. T. represents two basic ideas: to 
fill, to end, each represented in Greek by both simple and 
compound forms. On the first, fulfil itself is based — fill full — 
and is about as literal a rendering of pleroo and its compounds 
as one could give — the idea of filling out, or accomplishing, 
a purpose. 

The second basic idea — teleo, to end — implies pleroo, and 
marks the point where the latter reaches its climax. The 
end comes because there is no more to be done to bring it 
about. In this sense Christ is the end of the law: when the 
law meets Christ, it finds full realization — nothing more to 
accomplish to give it full scope and meaning, to serve its 
purpose. Christ fills it out, fulfils it, completely. So also the 
Christian is filled out — complete — in Him. 



References 

pleroo 



Matt. 1 : 11 


Luke 2: 40 


2:\5, 17,23 


3:5 


3:15 


4:21 


4: 14 


7:1 


5-17 


9:31 


8: 17 


21:22,24 


12:17 


22:16 


13:35,48 


24:44 


21:4 


John 3: 29 


23:32 


7:8 


26:54, 56 


12:3, 38 


27:9, 35 


13:18 


Mark 1:15 


15:11,25 


14:49 


16:6, 24 


15:28 


17:12, 13 


Luke 1 : 20 


18:9, 32 



John 19:24. 36 
Acts 1: 16 

2:2, 28 

3:18 

5:3, 28 

7:23, 30 

9:23 

12:25 

13:25, 27. 52 

14:26 

19:21 

24:27 
Rom. 1 : 29 

8:4 

13:8 

15:13, 14, 19 



GOSPEL KEY WORDS 



75 



pleroo 



2 Cor. 7:4 


Phil. 1:11 


2 Tim. 1 : 4 


10:6 


2:2 


Jas. 2:23 


Gal. 5:14 


4:18, 19 


1 John 1 : 4 


Eph. 1:23 


Col. 1 : 9, 25 


2 John 12 


3:19 


2:10 


Rev. 3:2 


4:10 


4:12, 17 


6:11 


5:18 


2 Thess. 1:11 . 

Compounded with ana 




Matt. 13:14 


1 Cor. 16: 17 


Phil. 2:30 


1 Cor. 14: 16 


Gal. 6:2 
Compounded with ek 


1 Thess. 2:16 


Acts 13:33 






teleo 






Matt. 10:23 


Luke 18:31 


2 Tim. 4:7 


11: 1 


22:37 


Jas. 2:8 


13:53 


John 19:28,30 


Rev. 10:7 


17:24 


Acts 13:29 


11:7 


19: 1 


Rom. 2:27 


15: 1,8 


26:1 


13:6 


17:17 


Luke 2: 39 


Gal. 5:16 


20:3,5,7 


12:50 


Compounded with sun 




Matt. 7:28 


Luke 4: 2, 13 


Rom. 9:28 


Mark 13:4 


Acts 21: 27 
Corresponding noun telos 


Heb. 8:8 


Matt. 10:22 


Rom. 10:4 


Heb. 3:6, 14 


17:25 


13:7 


6:8, 11 


24:6, 13, 14 


1 Cor. 1 : 8 


7:3 


26:58 


10:11 


Jas. 5:11 


Mark 3: 26 


15:24 


1 Peter 1 : 9 


13:7, 13 


2 Cor. 1: 13 


3:8 


Luke 1 : 33 


3: 13 


4:7. 17 


18:5 


11:15 


Rev. 1 : 8 


21:9 


Phil. 3: 19 


2:26 


22:37 


1 Thess. 2: 16 


21:6 


John 13: 1 


1 Tim. 1:5 


22:13 


Rom. 6: 21, 22 






teleioo 






Luke 2: 43 


2 Cor. 12:9 


Heb. 10:1, 14 


13:32 


Phil. 3:12 


11:40 


John 4: 34 


Heb. 2: 10 


12:23 


5:36 


5:9 


Jas. 2:22 


17:4,23 


7:19,28 


1 John 2: 5; 


19:28 


9:9 


4:12, 17, 18 


Acts 20:24 







76 GOSPEL KEY WORDS 

GEHENNA — See HELL. 

GENERATION: I. gened=a begetting, the begotten, people of same 
stock, people of similar traits or experiences, people living at 
the same time (of undefined length, some lexicographers giving 
it as 30 to 33 years on the basis of the time during which the 
majority of a given generation live; others allowing the general 
maximum of the individual's life given by the Psalmist, 70 years, 
as marking the full length of what might be called a generation — 
the extreme view). From the root gew=have a beginning, come 
to pass, become. Represented in such words as Gew-esis, gen- 
itive, gen-ial, gen-us, gen-eral, gew-ital. 

Found in N. T. 41 times, rendered generation 36 times, 
time 2 times, age 2 times, nation once. 

In Vulgate, generatio, whence our generation. 

II. gSnesis = origin, birth (in sense of beginning of existence), record 

of ancestry. From same root as I above. 

Found in N. T. 3 times, rendered generation once (Matt. 
1:1), natural (that of birth) once (Jas. 1:23), nature 
once (Jas. 3:6). 

III. ginnema = that which has been born, offspring, (figuratively) 
fruit, reward. From same root as I and II above. 

Found in N. T. 9 times, rendered generation 4 times (always 
connected with " vipers "), fruit 5 times (of the vine or of 
righteousness). 

IV. gSnos =va.ce, stock, kind. From same root as I to III above. 

Found in N. T. 21 times, rendered generation once (1 Peter 

2:9), nation 2 times, offspring 3 times, kind, kindred 
or equivalent 15 times. 

From this study of the four words for generation, it is 
seen that genea is used about twice as often as any of the 
other three, and that it is the original of 36 out of a total of 
42 times the word generation occurs in N. T. The prevailing 
idea of generation as used in N. T. is therefore people of the 
same stock, of similar traits or experiences, or living at the 
same time. The special meanings of the three other words 
may be gathered from their definition above and from the 



GOSPEL KEY WORDS 



77 



list of References. For a further study of genea, see this 
GENERATION, p. 182. 

References 



genea 






Matt. 1:17 


Mark 13:30 


Acts 2: 40 


11: 16 


Luke 1 : 48, 50 


8:33 


12:39,41.42,45 


7:31 


13:36 


16:4 


9:41 


14:16 


17:17 


11:29,30, 31, 32 


15:21 


23:36 


11:50,51 


Eph. 3:5, 21 


24:34 


16:8 


Phil. 2:15 


Mark 8: 12,38 


17:25 


Col. 1 : 26 


9:19 


21:32 


Heb. 3: 10 


genesis 






Matt. 1 : 1 


Jas. 1 : 23 


Jas. 3:6 


gennema 






Matt. 3:7 


Matt. 26:29 


Luke 12: 18 


12:34 


Mark 14:25 


22: 18 


23:33 


Luke 3: 7 


2 Cor. 9: 10 


genos 






Matt. 13:47 


Acts 13:26 


2 Cor. 1 1 : 26 


17:21 


17:28,29 


Gal. 1:14 


Mark 7: 26 


18:2,24 


Phil. 3:5 


9:29 


1 Cor. 12: 10,28 


1 Peter 2: 9 


Acts 4:6, 36 


14: 10 


Rev. 22:16 


7: 13, 19 







GENERATION This — See page 182. 
GNAT — See Strain at GNAT, page 164. 
GOD forbid — See page 171. 



GOSPEL: eudngSUon = reward for glad tidings (given to the messenger), 
good message, story or record of the good message. From euan- 
gelos = bringing good news. Represented in English evangel, 
evangel-ize, evangel-ization, evangel-ist; the en in eu-\ogize = 
speak well of ; the angelos in angel = messenger, minister. 
In Vulgate, transliterated into evangelium. 
The English word gospel = good spell = good tidings, good 

story, God-story. 
The word euangelion is found in N. T. 77 times, uniformly 
rendered gospel. Some of its compounds or verbals 
are translated with good tidings or glad tidings, but 



78 



GOSPEL KEY WORDS 



the noun is always rendered gospel, and is almost in- 
variably accompanied by the article. 

The idea of this word is represented in several interesting 
ways. The corresponding verb, euangelizo, is found in N. 
T. 55 times, usually rendered preach the gospel, though it by 
no means necessarily implies public speaking to a congre- 
gation; it means simply bringing or telling good news. Public 
proclamation of the gospel is expressed by another word, 
kerussd = announce, herald, preach, with or without euangelion. 
(See preach). Euangelizo = evangelize, gospelize — by any 
and all means, especially teaching, but also preaching. 

The one who does such work is called euangelistes = bearer of 
good news, evangelist. See Acts 21:8; Eph. 4:11; 2 Tim. 
4: 5. Here is a good place to distinguish between evangelistic 
and evangelical. The latter describes any doctrine, literature, 
or organization based upon and harmonious with the gospel 
of Christ; sometimes also limited to certain specific doctrines 
pertaining to the Christ. Evangelistic, on the other hand, 
describes labor or laborers in spreading the gospel, or litera- 
ture or organizations designed especially for active propaga- 
tion of the gospel. 

References 



euangelion 








Matt. 4:23 




Rom. 16:25 


Phil. 1:5,7, 12 


9:35 




1 Cor. 4: 15 


1: 17, 27 


24: 14 




9: 12, 14, 18 


2:22 


26:13 




9:23 


4:3, 15 


Mark 1:1, 14 


.15 


15: 1 


Col. 1 : 5, 23 


8:35 




2 Cor. 2: 12 


1 Thess. 1 : 5 


10:29 




4:3, 4 


2:2, 4. 8, 9 


13:10 




8: 18 


3:2 


14:9 




9: 13 


2 Thess. 1 : 8 


16: 15 




10: 14 


2:14 


Acts 15:7 




1 1 : 4, 7 


1 Tim. 1:11 


20:24 




Gal. 1 : 6, 7. 1 1 


2 Tim. 1:8, 10 


Rom. 1:1.9, 


16 


2:2,5,7, 14 


2:8 


2: 16 




Eph. 1: 13 


Phile. 13 


10: 16 




3:6 


1 Peter 4: 17 


11:28 




6: 15, 19 


Rev. 14:6 


15: 16, 19, 


29 







GOSPEL KEY WORDS 79 

Corresponding verb: euangelizo. See preach. 

Corresponding noun, as agent, euangelistes: Acts 21:8; Eph. 

4:11; 2 Tim. 4:5. 

HADES — See HELL. 

HASTING — See HASTING unto coming, page 174. 

HEAL: It would hardly seem fitting to study two of the three words 
defining the great trinity of callings that Jesus filled equally 
well — teaching and preaching and healing — and not study the 
third, heal. With but slight exception it is represented by a 
single word in Greek. 

I. therapeuo =be an attendant, serve (the gods), worship; care for 

(persons, animals, things) ; care for (the body, — bathe, clothe, 
nourish); care for (body or persons in sickness); restore, cure, 
heal. (Thought to be akin to third = I warm, whence our English 
ther-mal, ther-mometer) . Represented in English therapeu-tics, 
hydro-therap-y . 

Found in N. T. 44 times, being rendered heal 38 times, 

cure 5 times, and worship once (Acts 17:25. See first 

meaning in the definition above). 
In Vulgate almost uniformly rendered curd, I care for, treat, 

cure — whence our cure. 

II. diasdzo, rendered heal once out of 8 times used. 

III. sozo, rendered heal 3 out of many times used, being generally 
rendered save. 

IV. iasis, rendered heal 2 out of 3 times used = act of restoring (Acts 
4:22, 30). 

The underlying idea in the Greek words used for heal is 
carried out well in our Anglo-Saxon heal — hale, sound, whole. 
From it comes our health = yrh.o\Xh. Yet the only two times the 
word health occurs in N. T. it is from a noun derived from 
sozo above (Acts 27 : 34) or from a verb whose root is trans- 
literated into our hygiene (3 John 2). 



References 



therapeuo 



Matt. 4:23, 24 Matt. 15:30 Mark 6: 5, 13 

8:7, 16 17: 16, 18 Luke 4: 23, 40 

9:35 19:2 5:15 

10: 1,8 21: 14 6:7, 18 

12:10,15,22 Mark 1:34 7:21 

14:14 3:2, 10, 15 8:2,43 



80 GOSPEL KEY WORDS 



therapeuo 

Luke9:l,6 

10:9 
Luke 13: 14 

14:3 


John 5: 10 
Acts 4: 14 

5: 16 

8:7 


Acts 17:25 

28:9 
Rev. 13:3. 12 


sozo 






Matt. 9:21, 22 
Mark 5: 23. 28 

5:34 

6:56 


Mark 10:52 
Luke 7: 50 
8: 36. 48, 50 

Compounded with dia 


Luke 17:39 
Acts 4: 9 
14:9 


Matt. 14:36 


Luke 7: 3 




iasis (act of healing) 
Luke 13:32 


Acts 4: 22. 30 





HEAPED treasure — See page 172. 

HELL: I. hades = the unseen, god of the nether world, the nether world, 
place of punishment, abode of departed spirits, grave. From 
Greek elements meaning not seen. Used by Homer to designate 
the god of the Unseen (in the nether world), Hades, or (since 
the material resources of wealth are in the bowels of the earth), 
Pluto, god of wealth. From the god, the name later passes easily 
to the region over which he rules; hence, the abode of departed 
spirits, or of the dead, the grave. 

Found in N. T. 11 times, being rendered hell 10 times, 
and grave once (1 Cor. 15: 55); but in the latter, four 
out of six Greek texts read death (followed in Vulgate 
and A. R. V.), the other two, hades. 

For hades, the Vulgate uses infernum = lower region, whence 
our infernal, inferno. 

II. gehennd=vale of Hinnom (lamentation) — a place south of Jeru- 
salem where the Israelites once sacrificed their children in the 
fiery arms of Moloch. After this practise was abolished by 
King Josiah (2 Kings 23: 10), the place was so odious to the 
Jews that they used it for consigning refuse and dead animals 
and executed criminals, and to avoid pestilence kept fires burning 
to consume this rubbish and offal. Because of the fire it came 
to be called the gehenna of fire. From the association of criminals 
and fire came easily the conception of a place of punishment for 
the wicked, and the term gehenna or gehenna of fire came to be 
used to designate such a place. 



GOSPEL KEY WORDS 81 

Found in N. T. 12 times, being rendered uniformly hell, 

in A. V., R. V., and A. R. V. 
In Vulgate, transliterated gehenna. 

The whole complexion of the term hades is that of the 
unseen, or nether, world, thought of variously in different 
ages and by different writers for the last 3000 years, as a god, 
his territory, abode of departed spirits, place for punishing 
wicked spirits (the modern conception of hell), abode of the 
dead, the grave. Its rendering in the A. V. as hell was con- 
sistent with the times, since hell then had both current mean- 
ings grave and place of punishment; but in our times the latter 
meaning is invariably connected with the word in the popular 
understanding. The R. V. and A. R. V. avoid the issue by 
using Hades. The rendering grave in the 10 places where 
hades occurs in N. T. would be consistent, with the possible 
exception that in Matt. 11:23 and Luke 10:15 the term 
appears to be used in the more general sense of lowest depth 
in contrast to the height of heaven — this in imitation of Isa. 
14:13-15. Yet grave represents the lowest permanent abode 
of humankind, and in the two passages above might well 
express not only the idea of depth of humiliation, but also of 
ceasing to do and to be. 

The term gehenna in all its uses in N. T. fits in exactly 
with the modern conception of hell — as a place of burning, 
especially for the punishment of the wicked. In three of the 
12 places it occurs (Matt. 5 : 22 ; 18 : 9 ; Mark 9 : 47) it is rendered 
hell fire, since the original reads gehenna of fire, while in the 
other 9 places it is merely gehenna. James speaks of the tongue's 
being set on fire, inflamed, by gehenna. 

The figure drawn from the Vale of Hinnom is effectively 
carried out where Matthew speaks of the whole body's being 
cast into gehenna, likewise of the two eyes. In his stronger 
language, too, on fearing Him who is able to destroy not only 
the body in gehenna, as men did, but the soul also. Men could 
reach only the physical life in destruction, but God, who gave 
the life, can deny future spiritual existence as well. 
4 



82 GOSPEL KEY WORDS 

Then the "child (son) of gehenna" is one deserving to be 
east there as were the Israelitish children to Moloch in the 
original gehenna — Vale of Hinnom, or Lamentation. The 
"damnation (judgment) of gehenna" is that which condemns 
the wicked to destruction. 

While there is nothing connected with the term gehenna, 
nor the passages in which it is used, to show where the real 
hell which it typifies is located, nor when its fires are to be 
lighted, yet no other Bible term embodies so well as gehenna 
the conception of the "lake of fire" brought to view in Reve- 
lation. 

SUMMARY 

There is, then, no conflict or confusion between hades and 
gehenna in the original. The confusion comes in the English 
rendering of both words by hell. To leave the word hades in 
its original form (transliterated), as the Revised Versions do, 
is vague and unsatisfactory to the general reader; he wants 
a term in his mother tongue. See comment on the rendering 
of hades under HELL I. 

References 

hades 

Matt. 11:23 Luke 16:23 Rev. 1:18 

16:18 Acts 2: 27, 31 6:8 

Luke 10: 15 1 Cor. 15:55 20:13,14 

gehenna 

Matt. 5: 22, 29 Matt. 18:9 Mark 9: 47 

5:30 23:15,33 Luke 12:5 

10:28 Mark 9: 43, 45 Jas. 3:6 

HELL cast down to — See page 164. 
HERESY — See CHOOSE. 

IMMORTALITY I. athanasia = deathlessness. From the primitive root 
than = die, with the prefix a=not, Represented in Bryant's 
celebrated Thanatopsis = death-view. 

Found in N. T. 3 times (1 Cor. 1.5: 53, 54 and 1 Tim. 6: 16). 

In Vulgate, rendered by immortalitas, whence our immortality. 



GOSPEL KEY WORDS 83 

II. dphthdrsid = incorruptness, incorruptibility. From phtheiro — 1 
corrupt, which is from a primitive form meaning decay. Like 
athanasia, it is a negative term, using the prefix a=not. 

Found in N. T. 8 times, being rendered immortality 2 times, 
(Rom. 2:7 and 2 Tim. 1:10), incorruption 4 times, 
and sincerity 2 times. 
In Vulgate, usually rendered incorruptio, whence our in- 
corruption, but once by immortalitas (1 Cor. 15: 45). 

It is remarkable that in the only three places in N. T. 
where the word athanasia is used, the two points most vital 
to the doctrine of immortality are included: (1) That God 
"only hath immortality," and (2) That for "this mortal" 
(man) to have immortality it must be "put on," and this not 
till the coming of Christ. Some interpret 1 Tim. 6 : 16 as mean- 
ing that God is the only one who has essential immortality, 
that is, by nature; while all others have it as a gift, or "by 
the will of another, " as one puts it. No fault can be found with 
this interpretation, but it is often erroneously applied in point 
of time when the gift is bestowed; namely, that man received 
it at creation and is therefore born in possession of an immortal 
soul. This is entirely contrary to the Scripture testimony 
that at the time of the resurrection living men are still mortal 
and, if worthy, put on immortality. 

The word aphiharsia presents immortality from the material 
side (1 Cor. 15:42, 50, 53, 54), but also from the spiritual 
(Eph. 6:24), and from both (Rom. 2:7 and 2 Tim. 1:10). 

Its corresponding adjective dphthartds occurs 7 times in 
N. T., being rendered 6 times incorruptible or not corruptible, 
and once immortal (1 Tim. 1: 17). 

The verb from which both the forms above are derived, 
phtheiro, is found 8 times, being rendered by some form of 
corrupt, except once, when it is destroy, and once defile (1 Cor. 
3:17). 

The noun phthdra occurs 9 times, being rendered corrup- 
tion except twice, when it is to perish (Col. 2: 22) and be de- 
stroyed (2 Peter 2: 12). 



8h GOSPEL KEY WORDS 

SUMMARY 

There are two approaches to the idea of immortality, 
in the N. T. : (1) From the view-point of deathlessness, never 
dying — from any cause; (2) From the view-point of freedom 
from the seeds, or elements, or corruption, (physical and 
spiritual) that bring forth death. Both conceptions apply 
to God in the absolute; and both apply to man conditionally, 
and in the full sense at a specified time — the resurrection and 
translation of the righteous at the coming of Christ. 

References 

athanasia 

1 Cor. 15:53, 54 1 Tim. 6: 16 

aphtharsia 

Rom. 2:7 1 Cor. 15:53, 54 2 Tim. 1:10 

I Cor. 15: 42, 50 Eph. 6: 24 Titus 2: 7 

INSPIRATION: Part of the English phrase, "by inspiration of God" 
used to render a single Greek adjective theopneustos = God- 
breathed, used to modify graphe, which see under scripture. 
This word is made up from the stem theo = God, and pneu = 
breathe. (See pneuma under SPIRIT). 

Found only once in N. T., (2 Tim. 3: 16). 

The predicate of the sentence in which theopneustos occurs 
is not expressed in the original, hence the is must be supplied 
where the sense seems to call for it. The A. R. V. places it after 
"God," making it read "every scripture inspired of God is 
also profitable." But this seems strained, putting "also" 
in an awkward and meaningless relation to what goes before. 
Paul had no need of affirming that scripture inspired of God is 
profitable, but there was ground for asserting that all scripture 
is God-breathed and (therefore) profitable. In the margin, 
the A. R. V. gives "Every scripture is inspired of God and 
profitable." With the substitution of all for every, this is an 
excellent rendering. 



GOSPEL KEY WORDS 85 

References 



theopneustos 

2 Tim. 3: 16 



hupo pneumatos hagiou pheromenos (by Spirit Holy moved) 

2 Peter 1:21 
INTERPRETATION, of private — See page 178. 

JUDGE (verb): I. krino = separate, distinguish, discern, judge. From 
the primitive root kri = to part. Represented through the Latin, 
in dis-m-minate, cri-me, dis-cer-n, cer-tify, cri-tic, (through the 
French) cer -tain. Passes easily into the meaning judge, for the 
evidence must be separated pro and con before a judgment 
can be formed. 

Found in N. T. 114 times, rendered judge 88 times, deter- 
mine (in sense of decide) 7 times, condemn 5 times, call 
in question, esteem, to go to law 2 times each, sue, sentence, 
ordain, conclude, think, decree, damn, avenge each once. 
In Vulgate, usually j udico, whence our judic-ia\, and, through 
the French, our judge. 

II. dndkrino = krino compounded with the preposition ana, which 

tends to intensify or make more formal the meaning of krino. 
Found in N. T. 16 times, rendered judge 6 times, examine 6 
times, ask a question 2 times, discern, and search each 
once. 

III. didkrino= judge through, that is, pursue the process of judging 
(separating evidence) to the point where (1) a definite conclusion 
is formed; or more often, (2) the matter is left in doubt, the 
investigator left in a skeptical state of mind. In the first sense 
it means discern, this word being, through the Latin, almost 
a transliteration of diakrino ; in the second sense, it means waver. 

Found in N. T. 19 times, rendered judge 3 times, discern 

2 times; but doubt 5 times, make differ or put difference 

3 times, contend 2 times, waver 2 times, stagger and 
be partial once each. 

IV. hegiomal = lead (in thought), rule, judge. Represented in hege- 
mony. 

Found in N. T. 28 times, but rendered judge only once 
(Heb. 11: 11), elsewhere being rendered think, count, 
esteem, rule over, and the like. 

It is of compelling interest to note how little the word 



86 GOSPEL KEY WORDS 

krino has changed in its essential meaning through 3000 years 
of use. As early as 800 B.C., Homer used it in the primitive 
and concrete sense of separating wheat from the chaff — a pro- 
cess just as essential in the thought world today to the form- 
ing of a correct judgment as it was in ancient times to separate 
the kernel from the husk. The same word is used by Homer 
to distinguish between wine and its froth, fire and its smoke, 
and by later writers between the peach and its down. Plato 
uses it to distinguish the true from the not-true, and Xenophon 
the good from the bad. 

It is not surprising then, to hear Jesus say to Peter on 
his opinion about the love of the two debtors, "Thou hast 
rightly judged (krino)" — discriminated, discerned; and to 
hear him say: "krino not according to outward appearance" — 
the outer husk — "but krino righteous judgment" — look a little 
more deeply and you will find the kernel of the matter. Peter 
says that Pilate "was determined" — had decided, had formed 
his judgment (krino) from the evidence — to let Jesus go. Paul 
said he was "called in question" — judged (krino) about the 
resurrection of the dead; and on discriminating between foods, 
"Let not him that eateth judge (krino) him that eateth not," 
but "let every man be fully persuaded in his own mind" — 
himself distinguish between (krino) the good and the bad, 
as Xenophon says. For himself, Paul says, "I determined 
(krino)" — decided from weighing the mater — "not to know 
anything among you save Jesus Christ." Further: "One 
man krino one day above another." Christ will "krino the 
quick and the dead." 

From the more intensive and formal anakrino, we have: 
Pilate "having examined" Jesus; Peter, "If we this day be 
anakrino"; "because they are spiritually discerned (ana- 
krino)"; "the Bereans anakrino the scriptures daily" whether 
these things be wheat or chaff; "Eat, not anakrino for con- 
science sake." 

From the. first sense of diakrino we find the following: 
"Ye can diakrino the face of the sky." "Not diakrino the 



GOSPEL KEY WORDS 



87 



Lord's body." In this sense its corresponding noun is found 
in 1 Cor. 12: 10 and Heb. 5: 14 (though paraphrased in the 
latter place as a verb). 

From the second sense: "If ye have faith and diakrino 
not." "They of the circumcision diakrino with him." Abra- 
ham "staggered {diakrino) not at the promise of God." James 
says, "He that wavereth {diakrino) is like a wave of the sea." 
"Who maketh thee to {diakrino) from another?" This word 
fits the higher critics, who keep on pursuing their investi- 
gations and judgments on problematical evidence, till they 
reason themselves into an attitude of doubt and leave their 
readers in a state of confusion. Their work is well described 
in Rom. 14: 1, where the corresponding noun diakrisis is used. 



References 



krino 



Matt. 5:40 


Acts 16:4, 15 


1 Cor. 11:13, 31 


7:1, 2 


17:31 


2 Cor. 2:1 


19:28 


20: 16 


5:14 


Luke 6: 37 


21:25 


Col. 2: 16 


7:43 


23:3, 6 


2Thess. 2: 12 


12:57 


24:6, 21 


2 Tim. 4: 1 


19:22 


25:9, 10,20 


Titus 3: 12 


22:30 


25:25 


Heb. 10:30 


John 3: 17, 18 


26:6,8 


13:4 


5:22, 30 


27:1 


Jas. 2:12 


7:24, 51 


Rom. 2: 1, 3, 12, 16 


4:11, 12 


8:15, 16,26,50 


2:27 


1 Peter 1:17 


12:47,48 


3:4,6, 7 


2:23 


16:11 


14:3, 4, 5, 10, 13 


4:5,6 


18:31 


14:22 


Rev. 6: 10 


Acts 3: 13 


1 Cor. 2:2 


11:18 


4:19 


4:5 


16:5 


7:7 


5:3, 12, 13 


18:8, 20 


13:27,46 


6:1, 2, 3, 6 


19:2, 11 


15: 19 


7:37 
10: 15,29 


20: 12, 13 


anakrino 






Luke 23: 14 


Acts 24: 8 


1 Cor. 9:3 


Acts 4: 9 


28:18 


10:25,27 


12: 19 


1 Cor. 2: 14, 15 


14:24 


17:11 


4:3,4 





32 



88 GOSPEL KEY WORDS 

diakrino 

Matt. 16:3 Acts 15:9 1 Cor. 1 1 : 29, 31 

21:21 Rom. 4:20 14:29 

Mark 11:23 14:23 Jas. 1 : 6 

Acts 10:20 1 Cor. 4:7 2:4 

11:2,12 6:5 Jude9, 22 

hegeomai 

Heb. 11:11 

JUDGE: (noun): I. krites = one who separates or discerns (between 

the wheat and the chaff, between good and evil, right and wrong). 

From root kr'i in the verb krino, which see under judge (verb). 

Represented in our crit-ic and its variations, including m7-erion. 

Found in N. T. 17 times, uniformly rendered judge. 

In Vulgate, judex. 

II. dikastes = one who passes upon right or wrong. From base dike = 

right, justice, through the verb dikdzo = discern or judge right. 

Found in N. T. only 3 times (Luke 12: 14; Acts 7: 27, 35), 

uniformly rendered judge. 
In Vulgate, judex. 

In general these two words are distinguished thus: krites 
represents more fully the mental process of separating, dis- 
tinguishing, and weighing the right, wrong, or wisdom of a 
thing, whether done formally or informally. The word dikastes 
is the official and formal term for a judge sitting in court; 
the three times it occurs being on the question ' ' Who made me 
[or thee] a judge {dikastes) over you [or us]?" Wherever else 
the word judge occurs it represents krites in the original. 

It is significant in this connection to note that the word 
" discerner" applied to the word of God in Heb. 4: 12 is kritikds, 
whence our critic, and critic-ism. in the broad sense of dis- 
cerning both merits and demerits. 

References 

krites 



Matt. 5:25 


Acts 10:42 


Heb. 12:23 


12:27 


13:20 


Jas. 2:4 


Luke 11: 19 


18: 15 


4: 11 


12:58 


24: 10 


5:9 


18:2,6 


2 Tim. 4:8 





GOSPEL KEY WORDS 89 

dikastes 

Luke 12: 14 Acts 7: 27, 35 

JUDGMENT: I. krtma = thing judged, that is, conclusion from weighing 
of evidence (krino, which see under judge), whether favorable 
or unfavorable; in N. T. largely unfavorable. Rarely, act or 
task of judging. 

Found in N. T. 28 times, rendered judgment 15 times, dam- 
nation or condemnation 13 times. 
In Vulgate, judicium. 

II. kris'is= act, time, or result of judging. Abstract noun corres- 

ponding to krino (which see under judge). Represented by 
transliteration in our crisis = a time or situation calling for de- 
liberation, decision, and action — for exercising or passing judg- 
ment. 

Found in N. T. 48 times, rendered judgment 41 times, con- 
demnation or damnation 6 times, accusation 2 times. 

In Vulgate, judicium. 

III. gndme = opinion, judgment (based on general knowledge and 
experience). From root gno =know. Represented in our gnom-ic, 
a-gno-stic, dia-gno-sis. 

Found in N. T. 9 times, rendered judgment 3 times, mind 
2 times, advice, will, and purpose once each. 

In Vulgate, consilium or sententia, whence our counsel 
and sentence. 

IV. dikaioma = Tightness, ordinance. From dike =right, justice. 

Found in N. T. 10 times, and always applied to the right- 
eousness, ordinance, or law of God, since all that he 
ordains is right and just. Rendered judgment 2 times. 

V. dike= right, justice — base of IV above. Rendered judgment 

once (Acts 25: 15), and vengeance the Other 3 times it occurs. 
IV. aisthesis = perception. Represented in our esthe-tic. 

Found only once in N. T. (Phil. 1:9), rendered judgment. 
VII. hemSra = day. Represented in our ep-hemera-\. Only once 

rendered judgment, in 1 Cor. 4: 3, where Paul declares it to be 

a very small thing to him to be judged of "man's day, " that is, 

by the experience or judgment of men. 

Frcm this study we find the word judgment used in the 
New Testament in practically all the senses common to us to- 
day. It is very profitable in our Bible study, however, to 
know just where it is used in each sense. 



90 GOSPEL KEY WORDS 

Thus judgment (krima) in the sense of a conclusion or 
decision formed: "With what krima ye judge ye shall be 
judged." Paul warned Felix of a "krima to come. " "Eternal 
krima" — no change from the decision. "And krima" — power 
of decision — "was given unto them." Of an unfavorable de- 
cision: "Ye shall receive the greater krima." "Whose krima 
is just." "Fall into the krima of the devil." 

As an act, time, or result of judgment: "In the day of 
krisis." "At the krisis." "In danger of the krisis" — un- 
favorable result; as also "the resurrection of krisis." "How 
can ye escape the krisis of hell"? "Fearful looking for of 
krisis." "Angels reserved unto krisis." "To execute krisis 
upon all them." Again: "The hour of his krisis is come." 
"True and righteous are his krisis." 

As an opinion: "Yet I give my gnome, " "In the same mind 
and in the same gnome." " Herein I give my gnome." "These 
have one gnome" (Rev. 17: 13). 

As Tightness: " The dikaioma of the law. " "The dikaioma 
of One." "Fine linen is the dikaioma of the saints." 

As an ordinance: "Commandments and dikaioma of the 
Lord." "Dikaioma of divine service." "Carnal dikaioma." 

As perception: "In knowledge and in all aisthesis." 

If traced through the New Testament with the help of the 
references, these various original terms will be found very 
illuminating. 

References 



krima 






Matt 7:2 


Rom. 3:8 


Heb. 6:2 


23:14 


5:16 


Jas. 3: 1 


Mark 12:40 


11:33 


1 Peter 4: 17 


Luke 20: 47 


13:2 


2 Peter 2: 3 


23:40 


1 Cor. 6: 7 


Jude 4 


24:20 


1 1 : 29, 34 


Rev. 17: 1 


John 9:39 


Gal. 5:10 


19:20 


Acts 24: 25 


1 Tim. 3:6 


20:4 


Rom. 2: 2, 3 


5:12 





GOSPEL KEY WORDS 



91 



krisis 



Matt. 5:21, 


11 


John 5:22, 24, 17 


Heb. 10:27 


10: 15 




5:29, 30 


Jas. 2: 13 


1 1 : 22, 24 




7:24 


2 Peter 2: 4, 9, 11 


12: 18, 20, 


36, 41 


8: 16 


3:7 


12:42 




12:31 


1 John 4: 17 


23:23,33 




16:8, 11 


Jude 6, 9, 15 


Mark 3: 29 




Acts 8: 33 


Rev. 14:7 


6: 11 




2 Thess. 1 : 5 


16:7 


Luke 10: 14 




1 Tim. 5:24 


18: 10 


11:31, 32, 


42 


Heb. 9:27 


19:2 


John 3: 19 








gnome 








Acts 20: 3 




1 Cor. 7:25, 40 


Phile. 14 


1 Cor. 1:10 




2 Cor. 8: 10 


Rev. 17:13, 17 


dikiaoma 








Luke 1 : 6 




Rom. 5:6, 18 


Rev. 15:4 


Rom. 1 : 32 




8:4 


19:8 


2:26 




Heb. 9: 1, 10 




dike 








Acts 25: 15 




2 Thess. 1 : 9 


Jude 7 


23:4 








aisthesis 








Phil. 1:9 








hemera 








1 Cor. 4:3 









LADDER, Peter's — See page 177. 
LAST DAYS — See page 173. 

LAW: ndmos = thing established, custom, usage, rule, law. Fromwmo = 
I assign, allot, distribute. Represented in English astro- wora-y = 
law of stars, agro-wom-y =laws of soil, gastro-wom-y =art of 
gratifying the stomach, epicurism, etc. 

Found in N. T. 196 times, rendered uniformly law. Found 
75 times in Romans, 32 times in Galatians, but not at 
all in Mark, 2 Corinthians, Colossians, 2 Timothy, 
Epistles of Peter, Epistles of John, Revelation. 
Regularly rendered lex in Vulgate, whence our leg-al, leg- 
islate. 

The word nomos is used in N. T. in a wide variation of 
meaning, as illustrated in these passages: 



92 GOSPEL KEY WORDS 

Law of God: "Think not that I am come to destroy the 
nomos." 

Law of man: "We have a nomos, and by our nomos he 
ought to die." 

Law of Moses: "For the nomos was given by Moses." 
"All the nomos and the prophets." 

Law in the abstract: "As many as have sinned under 
nomos shall be judged by nomos. " "For when Gentiles, having 
no nomos, do by nature the things of the nomos (of God), these 
having no nomos are nomos to themselves." 

Law of mind: "Warring against the nomos of my mind." 

Law of sin: "Free from the nomos of sin." 

Law of righteousness: "Attained to the nomos of right- 
eousness." 

Law of liberty: "Perfect nomos of liberty." 

Law of the Spirit: "The nomos of the Spirit of life." 

Law of faith: "Through nomos of faith." 

It is of value to call attention to the frequent use of nomos 
without the article. In the book of Romans this use occurs 
29 times out of a total of 75. Paul is reasoning deeply in 
this epistle, and while he frequently has some specific law 
in mind, he goes beneath this and establishes his argument 
on the general principle of law or lawlessness. Thus: 

"Do we then make void nomos through faith? May it not 
come to pass, but we establish nomos." 

"For circumcision profiteth if thou observe nomos, but if 
thou be a transgressor of nomos, thy circumcision has become 
uncircumcision. " 

"Shall we sin because we are not under nomos but under 
grace?" 

"Ye that desire to be under nomos, do ye not hear THE 
nomos?" — a fine turn from the general to the specific! 

"Christ is become of no effect unto you whosoever of 
you are justified by nomos." 

"As touching nomos, sl Pharisee" — regulating everything 



GOSPEL KEY WORDS 



93 



by law, boasting in observance of law, hewing to the letter 
of law. 

"If ye fulfil royal nomos according to the Scripture, Thou 
shalt love thy neighbor as thyself, thou doest well." 

"Whoso looketh into perfect nomos, that of liberty, and 
abides (in it), not becoming a hearer of forgetfulness but a 
doer of work, this man shall be happy in his doing." 

"Do not talk against one another, brethren. The one 
talking against a brother or judging his brother, talks against 
nomos and judges nomos. And if thou judgest nomos, thou 
are not a doer of nomos but a judge." 

References 



nomos (^indicates places 

Matt. 5:17, 18 

7:12 

11:13 

12:5 

22:36,40 

23:23 
Luke 2:22, 23, 24* 

2:27, 39 

10:26 

16:16, 17 

24:44 
John 1:17,45 

7: 19,23,49,51 

8:5,17 

10:34 

12:34 

15:25 

18:31 

19:7 
Acts 6: 13 

7:53 

13:15,39 

15:5,24 

18:13, 15 

21:20, 24, 28 

22:3, 12 

23:3, 29 

24:6. 14 



where nomos is used without the article) . 

Acts 25: 8 

28:23 
Rom. 2: 12*, 13, 14* 

2: 15, 17, 18,20 

2:23(*1stcase) 

2:25(*both cases) 

2:26, 27(*2nd 
case) 

3:19, 20(*both 

cases), 21(*lst 

case), 27, 28* 

3: 31(*both cases) 

4: 13*. 14*. 15, 16 

5: 13*. 20* 

6: 14*, 15* 

7: 1(*1st case) 

7: 2(*1st case) 

7:3, 4, 5, 6, 7(* 
2nd case) 

7:8*. 9*. 12, 14 

7: 16, 21, 22, 23 

7:25(*both cases) 

8:2,3,4, 7 

9:31(*both cases) 

9:32* 

10:4*. 5 

13:8*. 10* 
1 Cor. 7:39* 



1 Cor. 9:8, 9, 20 
(*in all cases) 

14:21, 34 

15:56 
Gal. 2: 16(*all cases) 

2: 19(*both cases) 

2:21* 

3:2*. 5*. 10(* 1st 
case) 

3: 11*. 12, 13, 17 

3: 18*. 19,21,23* 

3:24 

4:4*, 5*. 2l(* 1st 
case) 

5:3,4*. 14, 18*,23 

6:2, 13* 
Eph. 2: 15 
Phil. 3: 5*, 6*. 9* 
ITim. 1:8,9* 
Heb. 7:5, 12*. 16* 

7: 19, 28 

8:4, 10 

9: 19*, 22 

10:1,8, 16,28 
Jas. 1:25* 

2:8*, 9, 10, 11* 

2:12* 

4: 11(*all cases) 



LIFB: I. zo£ = animate existence, state of living, life (especially as dis- 
tinguished from the inanimate, or death). It is from zao, I live, 



dU GOSPEL KEY WORDS 

I breathe (as opposed to not breathing), I am alive (as opposed 
to being lifeless). Meaning passes easily from the physical to 
the spiritual. 

The word zoe is used in N. T. 134 times, and is uniformly 

rendered life with one exception (Luke 16: 25), where it 

is lifetime. 

II. bios = period or course of life, means or manner of sustaining life. 

Applies to man, beast, or plant. 

It is used 11 times in N. T., rendered life 5 times, living 
(substance) 5 times, and good (goods) once. In con- 
trast with the other three Greek words rendered life, 
the word bios is an original root, not drawn from a 
verbal idea. A verb is derived from it, however, b'ido, 
to pass or spend life, especially to spend it well, happily. 

III. psuche — See SOUL. 

IV. pneuma — See SPIRIT. 

The word life is represented in the Greek of N. T. by fGur 
different words, as follows: 

By zoe, 133 times. 

By psuche, 40 times. 

By bios, 5 times. 

By pneuma, 1 time. 

It is interesting and profitable to compare these four words. 
In brief, we may put it this way: 

zoe = state of life (of being alive). 

psuche = result of life (of being alive). 

bios = course of life (with outward means of sustenance). 

pneuma = medium of life. 

All of these except bios are based on the primitive idea 
to breathe. Hence we may put the three thus : — 

zoe = breath — an impartation and state of life. 

psuche = breath — an evidence and result of life. 

pneuma = breath — a process and medium of life. 
English derivatives from these words bear out the primi- 
tive ideas remarkably well: — 

20-ology = study of physical life, of man and beast. 

psych-ology = study of phenomena of life, especially mental 
and spiritual. 



GOSPEL KEY WORDS 95 

pneuma-tics = use of air as a medium in mechanics. 
pneum-omsi = something wrong with the process of breathing. 
bi-ology = course and means of life, of plant and animal, 
fo'-ography = account of how life is spent. 

Of the Greek words compared here, pneuma has undoubtedly 
reached the highest plane from a spiritual viewpoint (see 

quotation from Luther, page ). Chiefly, if not alone, 

it is applied to God; it is given the epithet holy, and it is used 
to name the third person of the Godhead. It stands for the 
highest development of man, represents his connection with 
heaven and God, and characterizes what he is. 

Psuche is next in rank. It stands for the nature of man 
as a rational creature — his feelings, aspirations, attainment — 
what he is on the human side of life and what he is capable of 
becoming. 

Then comes zoe, distinguishing life from death, the animate 
from the inaminate, and embracing all the latent possibilities 
that the possession of life implies. 

Last of all is bios, representing the natural, external means 
of sustaining the zoe, as also the manner of spending the time 
and opportunities that zoe affords. 

References 
zoe 



Matt 7:14 


John 5: 40 






Acts 11: 18 


18:8,9 


6:27, 33, 


35, 


40 


13:46,48 


19:16, 17, 29 


6:47, 48, 


51, 


53 


17:25 


25:46 


6:54,63,68 




Rom. 2:7 


Mark 9: 43, 45 


8: 12 






5: 10, 17, 18. 


10: 17,30 


10: 10,28 






6:4, 22, 23 


Luke 1 : 75 


11:23 






7: 10 


10:25 


12:25,50 






8:2, 6, 10, 38 


12: 15 


14:6 






11:15 


16:25 


17:2,3 






1 Cor. 3:22 


18:18,30 


20:31 






15:19 


John 1 : 4 


Acts 2:28 






2 Cor. 2:16 


3:15, 16,36 


3: 15 






4: 10, 11. 12 


4: 14, 36 


5:20 






5:4 


5:24, 26, 29, 39 


8:33 






Gal. 6:8 



96 GOSPEL KEY WORDS 



zoe 



Eph. 4: 18 


Titus 3: 7 


1 John 5: 20 


Phil. 1:20 


Heb. 7:3, 16 


Jude21 


2:6 


Jas. 1:12 


Rev. 2:7,10 


4:3 


4: 14 


3:5 


Col. 3:3, 4 


1 Peter 3:7, 10 


11: 11 


ITim. 1: 16 


2 Peter 1 : 3 


13:8 


4:8 


1 John 1:1,2 


17:8 


1 Tim. 6: 12, 19 


2:25 


20: 12, 15 


2 Tim. 1:1,10 


3: 14, 15 


21:6, 27 


Titus 1 : 2 


5: 11, 12, 13, 16 


22: 1,2, H 


bios 






Mark 12:44 


Luke 21: 4 


1 Peter 4:3 


Luke 8: 14,43 


1 Tim. 2:2 


1 John 2: 16 


15: 12,30 


2 Tim. 2:4 


3: 17 


psuche 






Matt. 2:20 


Luke 9: 24, 56 


Acts 1 5 : 26 


6:25 


12:22,23 


20: 10,24 


10:39 


14:26 


27: 10,22 


16:25 


17:33 


Rom. 11:3 


20:28 


John 10: 11, 15. 17 


16:4 


Mark 3: 4 


12:25 


Phil. 2:30 


8:35 


13:37,38 


1 John 3: 16 


10:45 


15: 13 


Rev. 8:9 


Luke 6:9 




12:11 


pneuma 

Rev. 13:15 







LIGHT (noun): I. phds= light (as seen by the eye, especially the natural 
light of day or night, but also artificial light). From primitive 
phdo = I give light, I shine. English derivative in phos-phorus 
(light-bearing), phot-ograph. (record by means of light), etc. 
Meaning passes easily from the physical to mental and spiritual 
use, hence its metaphorical meanings are many. 

Found in N. T. 70 times, being rendered light in every in- 
stance but two (Mark 14: 54; Luke 22: 56), where it is 
fire. 
In Vulgate, usually lux (stem luc), whence our luc-\&, trans- 
/we-ent, de-luxe (from French), etc. 
II. luchnos = a portable lamp or candle placed on a lampstand or 
candlestick. From root luk, whence Latin lux and our /we-id, etc. 
Found in N. T. 14 times, being rendered candle 8 times, and 
light 6 times. 



GOSPEL KEY WORDS 97 

III. Idmpds = torch (later oil-lamp), whence English lamp. From 
primitive lampo = I am bright, I shine, I emit light. 

Found in N. T. 9 times, being rendered lamp 7 times, torch 
once, light once. 

IV. ph3ngos= light, splendor, especially of the moon, used in Modern 
Greek to name the moon. From same root as phos. 

Used in N. T. twice (Matt. 24:29; Mark 13:24), both 
times of the moon; and some texts, as in Luke 11: 33, 
"may see the light." 

A few other words related to phos but not listed above are: 

I. phoster, meaning light-giver, found in Phil. 2: 15, and Rev. 21: 11, 

in which place it makes the comparison to a precious stone more 
fitting if phoster is rendered luminator or light- giver, since the 
source of the light of the New Jerusalem reminds the prophet 
of a luminous or radiant stone, like the diamond. 

II. photismos, meaning primarily the act or process of lighting. It 

is used of the gospel and of knowledge in 2 Cor. 4: 46; that is, 
by teaching the gospel and spreading the knowledge of Christ, 
light is shed forth in the darkness of sin. 

III. The adjective photeinos, meaning bright, full of light, and found 
5 times in N. T. 

IV. The verb photizo, to light, make light, bring to light, enlighten. 

Found 11 times in N. T. Think of it as photize. 

V. The adjective phosphoros, meaning light-bearing, light-bringing. 

(Compare Latin equivalent Lucifer). With the word phosphoros, 
the noun star is understood. It is the name especially applied 
by the Greeks to the planet Venus. 

It is found only once in N. T. (2 Peter 1: 19), where it is 
rendered day-star. 

From this study, it is plain that our word light is used 
in the Bible in its twofold sense: the light itself, and that 
which produces or supports light. 

When it is used to denote light itself, phos is found almost 
exclusively, and it may mean — 

1. Physical light: as when Peter warmed himself by the 
fire, when evil-doers hate the light, when the jailer called for 
a light, when there will be no need of the light of a candle 
nor the light of the sun. 

2. Mental or spiritual light : as when they that sat in dark- 



98 



GOSPEL KEY WORDS 



ness saw a great light, "ye are the light of the world," "the 
life was the light of men," "walk while ye have the light," 
"God is light," "the true light now shineth. " 

In the 6 places where luchnos is rendered light, it may be 
rendered more exactly candle, as in the other 8 places where 
it is found. For these 6 places, see the list of references. 

In the one place where lampas is rendered light, (Acts 20 : 8) 
and the one, torch (John 18:3), it may be as fittingly lamp, 
as it is throughout the parable of the ten virgins and in Rev. 
4:5 and 8:10. 

The word phengos has particular reference to the bright- 
ness of light, though metaphorically phos, to which phengos 
is related, may also denote splendor and glory. 

If all the variations of the idea light are traced carefully 
in N. T. by the aid of the References, they will be found greatly 
to enrich the passages where they are used. 

References 



phos 


Matt. 4: 16 


5:14, 16 


6:23 


10:27 


17:2 


Mark 14:54 


Luke 2: 32 


8: 16 


1 1 : 35 


12:3 


16:8 


22:56 


John 1 : 4. 5, 7, 


3: 19,20,21 


luchnos 


Matt. 5: 15 


6:22 


Mark 4: 21 


Luke 8: 16 


lampas 


Matt. 25: 1, 3. 4 


25:7,8 



8, 9 



John 5: 35 


16: 14 


8: 12 


11: 14 


9:5 


Eph. 5:8, 13 


11:9, 10 


Col. 1: 12 


12:35, 36, 46 


1 Thess. 5:5 


Acts 9: 3 


1 Tim. 6: 16 


12:7 


Jas. 1: 17 


13:47 


1 Peter 2: 9 


16:29 


1 John 1:5,7 


22:6, 9, 11 


2:8,9, 10 


26: 13, 18, 23 


Rev. 18:23 


Rom. 2: 19 


21:24 


13: 12 


22:5 


2 Cor. 4:6 




Luke 1 1 : 33, 34, 36 


2 Peter 1: 19 


12:35 


Rev 18:23 


15:8 


21:23 


John 5: 35 


22:5 


John 18:3 


Rev. 4:5 


Acts 20: 8 


8: 10 



GOSPEL KEY WORDS 



99 



phen^os 
Matt. 24:29 


Mark 13:24 


Luke 1 1 : 33 


Related words 






phoster 

Phil. 2:15 


Rev. 21: 11 




photismos 

2 Cor. 4:4, 6 






phosphor os (adj.) 

2 Peter 1:19 






photeinos (adj.) 
Matt. 6:23 


Matt. 17:5 


Luke 11 : 34, 36 


photizo (verb) 

Luke 1 1 : 36 
John 1 : 9 
1 Cor. 4:5 
Eph. 1: 18 


Eph. 3:9 
2 Tim. 1:10 
Heb. 6:4 
10:32 


Rev. 18: 1 
21:23 
22:5 



LOOKING for and hasting — See page 174. 

LOVE (verb): I. agapao = esteem from choice, prefer, regard for its own 
sake, be solicitous for the welfare of, love. From the primitive 
form agamal = l wonder at, I admire, I esteem. No English 
derivatives in ordinary use. 

Found in N. T. 138 times, being rendered uniformly love 

{beloved 6 times). 
In Vulgate, usually diligo=l favor, I love. 
II. philed = take pleasure in, be friendly to, have affection for, be 
fond of, show regard for, love. From the adjective phttos, friendly, 
well-wishing; used also as a noun — friend. Represented in many 
English compounds, as phil-osophy, phil-ology, phil-he\\ene, 
Ang\o-phil-e. 

Found in N. T. 25 times, being rendered uniformly love, 
except 3 times, (Matt. 26: 48; Mark 14: 44; Luke 22: 47), 
where it is kiss. 
In Vulgate, usually rendered by dmo, whence our ami- 
cable, aw-ative, ara-our. 

The words agapao and phileo are very interesting to com- 
pare. They represent two ideas or bases of love which are 
not distinguished in translation. Agapao represents love 



100 GOSPEL KEY WORDS 

springing from recognition of merit, love from deliberate 
choice, love on principle, love from the motive of well-wishing. 
Phileo represents love arising from the things of sense, affection, 
personal attachment. Agapao is a thing of the mind, of the 
judgment; phileo is a thing of the heart, of the feelings. 

Hence men are said to agapao God, not phileo. God is 
said to agapao the world (John 3 : 16), but to phileo the followers 
of Christ (John 16:27). We hear Jesus saying: "Thou shalt 
agapao thy neighbor as thyself"; "Agapao (not phileo) thine 
enemies"; "That ye agapao one another"; "If ye agapao me, 
keep my commandments." 

On the other hand, we hear Jesus saying : " He that phileo 
father and mother more than me"; "For the Father phileo 
the son"; "He that phileo his life shall lose it"; "They phileo 
greetings in the markets"; "Simon, son of Jonas, phileo thou 
me?" — the third time. 

Paul writes: "All things work together for good to them 
that agapao God", but "Greet them that phileo us in the 
faith"; "Husbands, agapao your wives"; "For whom the 
Lord agapao he chasteneth"; "To all them that agapao his 
appearing". 

So John: "agapao not the world"; "We agapao him be- 
cause he first agapao us"; but "He whom thou phileo is sick"; 
"Thou knowest that I phileo thee"; "As many as I phileo, 
I rebuke and chasten". 

The most remarkable use of both agapao and phileo in the 
same connection is found in the conversation between Jesus 
and Peter in John 21, in the three searching questions and 
their answers. Jesus first asks, " apagao thou me?" This 
sounds too cold to Peter, and he answers in his ardent way, 
"I phileo thee." So also the second time. But the third time 
Jesus asks, "Phileo thou me?" With still more ardor Peter 
answers, "Thou knowest (Thou hast my meaning now) that I 
phileo thee." 

Love as a principle and love as a feeling are often confused, 



GOSPEL KEY WORDS 



101 



even by well-meaning Christians. They say, "It doesn't 
seem to me I love God as I ought," or, "I don't see how I 
can love So and So. " Both difficulties can be solved by asking 
oneself the question, "Am I obeying God's word?" ("This 
is the love of God, that ye keep his commandments"); or, 
"Am I doing all I can to help and enlighten that poor creature? " 
("Inasmuch as ye have done it unto one of the least of these, 
ye have done it unto me"). 

It will be found wonderfully helpful to trace these two 
words through the Scripture by use of the references following. 

References 



agapao 






Matt. 5:43, 44 


John 17:23, 24, 26 


2 Tim. 4:8, 10 


5:46 


19:26 


Heb. 1 : 9 


6:24 


21:7, 15, 16,20 


12:6 


19: 19 


Rom. 8:28, 37 


Jas. 1:12 


22:37,39 


9: 13, 25 


2:5, 8 


Mark 10: 21 


13:8,9 


1 Peter 1 : 8, 22 


12:30, 31, 33 


1 Cor. 2:9 


2: 17 


Luke 6: 27, 32, 35 


8:3 


3: 10 


7:5, 42, 47 


2 Cor. 9:7 


2 Peter 2: 15 


10:27 


11: 11 


1 John 2: 10, 15 


11:43 


12: 15 


3: 10, 11, 14 


16: 13 


Gal. 2:20 


3: 18, 23 


John 3: 16, 19, 35 


5:14 


4:7, 8, 10, 11, 12 


8:42 


Eph. 1 : 6 


4: 19,20,21 


10: 17 


2:4 


5: 1, 2 


11:5 


5:2,25,28,33 


2 John 1, 5 


12:43 


6:24 


3 John 1 


13:1,23,34 


Col. 3: 12, 19 


Rev. 1 : 5 


14: 15, 21, 23, 24 


1 Thess. 1 : 4 


3:9 


14:28,31 


4:9 


12: 11 


15:9, 12, 17 


2 Thess. 2: 13,16 


20:9 


phileo 






Matt. 6: 5 


Luke 22: 47 


John 20:2 


10:37 


John 5:20 


21: 15, 16, 17 


23:6 


1 1 : 3, 36 


1 Cor 16:22 


26:48 


12:25 


Titus 3: 15 


Mark 14: 44 


15: 19 


Rev. 3: 19 


Luke 20: 46 


16:27 


22: 15 



LOVE (noun) — See LOVE and CHARITY, page 166. 
MARVEL — See ADMIRATION. 



102 GOSPEL KEY WORDS 

MASTER: I. d'iddskalos = teacher. From primitive ddo = I learn (passing 
by reduplication into causal sense — cause to learn, teach) . Repre- 
sented in English didac-t'\c. 

Found in N. T. 59 times, being rendered master 47 times, and 
teacher 12 times (8 of these in Paul's writings). 
In Vulgate, usually rendered by magtster = chief, teacher, 
whence our master. 

II. kurios = one possessed of power, one of authority, lord, master. 

From the root kur = supreme power or authority. 

Found in N. T. 139 times, being rendered Lord (lord) 111 

times, master 14 times, sir 12 times, God once, owner 

once. 
In Vulgate, ddm'inus. whence our domin-ion, domin-ate. 

III. rdbbi = teacher (by transliteration from Hebrew). 

Found in N. T. 17 times, being rendered master 9 times, 

and Rabbi 8 times. 
In Vulgate, Rabbi or magister. 

IV. epistdtes = one standing over, a director, overseer, master. Used 
by the disciples in addressing Jesus when they had especially in 
mind his authority. 

Found in N. T. 6 times, uniformly rendered master. It 

occurs in Luke only. 
In Vulgate, uniformly praeceptor, whence our preceptor, 

preceptress. 

V. despdtes = master (of servants or slaves) opposite of doulos= bond 

servant, slave. Represented in English despot, despot-ic. 

Found in N. T. 10 times, being rendered master 5 times 

(in Paul's writings only), and Lord 5 times. 
In Vulgate, dominus. 

VI. kathegetes — one who goes before, leads, points out the way, a 
guide, a teacher. 

Found in N. T. 3 times, rendered master. Used in Matthew 
only. 

Thus the word Master is represented by six different words 
in the Greek, each with its own distinctive meaning. The 
most frequently used by far is didaskalos as applied to our 
Lord, for above all other capacities on his human side, he 
was a teacher, and was so addressed by friend and foe alike — 
by friend in veneration, by foe in at least outward respect 
for his wonderful gift. 



GOSPEL KEY WORDS 103 

This word is found in many familiar places: "They found 
him in the temple sitting in the midst of the didaskaloi" '; 
"Why eateth your Didaskalos with publicans"; " Didaskalos, 
we would see a sign from thee"; "Didaskalos, what shall I 
do to inherit eternal life"; "The Didaskalos is come, and 
calleth for thee". The disciples in their storm-driven boat 
cried out, " Didaskalos ! carest thou not that we perish?" 
Jesus used the term of himself when he said, "Ye call me 
Didaskalos and Lord, and ye say well . . . If I your Didask- 
alos and Lord, etc." He used it also in his general assertion 
that "the disciple is not above his didaskalos" \ Paul uses it in 
enumerating the gifts of the Spirit, "secondarily prophets, 
thirdly didaskaloi''' ; and James exhorts, "Be ye not many 
didaskaloi." 

The word kurios is a term of respect used of or to a person 
of superior standing. It is used of or to Jesus some 700 times 
in the New Testament, and nearly always translated Lord. 
For the most part it. is sufficient for identifying Jesus to call him 
merely Kurios, though to represent him in his fullest life and 
mission he is called Kurios Jesus, or Christ the Kurios, or 
Kurios Jesus Christ, especially so by Paul. The term is so 
often used in N. T. that only a few typical examples are given 
here: 

"Angel of the Kurios." "Thou shalt not tempt the Kurios 
thy God." " Kurios, I am not worthy that thou shouldest 
come under my roof. " "Kurios, save us, we perish ! " "Kurios 
even of the Sabbath day." "Kurios, when saw we thee, etc.?" 
"Kurios, is it I?" "They have taken away my Kurios." 
"In the day of our Kurios Jesus Christ." "If the Kurios 
permit." "One Kurios, one faith," "To meet the Kurios 
in the air. " " The coming of the Kurios draweth nigh. " " Holy, 
holy, holy, Kurios, God Almighty." Applied to the Father: 
"O Father, Kurios of heaven and earth." "Now, Kurios, 
behold their threatenings. " Applied to an elder about the 
throne: "Kurios, thou knowest." 



m GOSPEL KEY WORDS 

The term kurios is also applied freely to men in some 
leading or responsible position : "No man can serve two kurioi. " 
"The servant is not above his kurios.''' "The kurios of the 
vineyard." "When the kurios of the house." "Brought 
her kurios much gain." "To write unto my kurios." "To 
his own kurios he standeth or falleth." "Obey in all things 
your kunos." Rendered sir in A. V: "Kurios, didst thou 
not sow good seed?" "Kurios, we would see Jesus. " "Kurios, 
if thou hast borne him hence." "Kurios, what must I do to 
be saved?" 

Modern Greeks use kurios freely as a term of respect (1) 
For professional men: Kurios Doctor A., Kurios Professor B 
(2) For the head of a house or business firm: Is the kurios 
at home today? (In a store or office) I wish to see the kurios 
a few minutes. (3) Like our Mr: Good morning, kurios 
D., I saw kurios G. at the lecture. 

It is to be noticed in the Bible that when kurios refers 
to the Deity it is written with a capital initial: when to men, 
with a small initial. 

The corresponding feminine of kurios is kurid, found twice 
in N. T. (in 2 John) and rendered lady, the feminine of lord. 

The corresponding abstract noun of kurios is kunStes, 
found four times in N. T., and rendered dominion 3 times, 
government once (See References). 

The corresponding verb from the primitive root, kur 
(strength, might), is kuroo, found twice in N. T., and rendered 
confirm (2 Cor. 2:8, Gal. 3: 15). The verb formed on a later 
stem, kurieub, is found 7 times in N. T., being rendered ham 
dominion over, 4 times; exercise lordship over, once; he lord of, 
once; lords (literally, ones having dominion), once. 

One of the most interesting derivatives of kurios is the 
adjective kuriakos, for which, lacking a better equivalent in 
English, it may be permissible to coin the word Lordian (like 
Christian from Christ). It is found only twice in N. T. : "Not 
to eat the Lordian supper" (1 Cor. 11: 20), and "I was in the 
Spirit on the Lordian day" (Rev. 1: 10). 



GOSPEL KEY WORDS 105 

SUMMARY 

From this study it is plain to see that in Greek a superior 
may be addressed or referred to by any one of five terms (barring 
the Hebrew Rabbi), (1) according to the standing or mission 
or profession of the one spoken to or of; (2) according to the 
idea or impression uppermost in the mind of the speaker. 

Thus the disciples could address Jesus as Didaskalos when 
they thought of him primarily as a teacher, when they specially 
wanted to learn something of him. They could use kurios 
in recognition of his high standing and ability, and of their 
own willingness to follow and serve him. They could use 
epistates when impressed by his wonder-working power, or 
kathegetes when looking up to him as leader and guide (this 
being the term used by Modern Greeks for Professor). Luke 
could use despotes for Lord in the prayer of Simeon, who in 
contrast calls himself in the same sentence doulos (bond- 
servant) ; also in the prayer of the Church for Peter and John, 
referring to them in the same prayer as doulos; so John also 
in the prayer of the martyrs, "How long, O Despotes, etc.?" 
using in the response to their prayer the term sun-douloi = 
fellow-bondservants . 

How exquisitely the Greek language adapts itself to fitting 
the word to the idea, as illustrated in this study, is only a 
suggestion of the richness of thought that may be gathered 
from the original throughout the New Testament. This is 
the consideration that justified the preparation of this book. 
This is why it is so important to know what the Scripture 
actually says. 

References 



didaskalos 






Matt. 8: 19 


Matt. 19: 16 


Mark 9: 17, 38 


9:11 


22: 16, 24, 36 


10: 17, 20, 35 


10:24,25 


26: 18 


12: 14, 19, 32 


12:38 


Mark 4: 38 


13: 1 


17:24 


5:35 


14: 14 



106 



GOSPEL KEY WORDS 



didaskalos 








Luke 2: 46 
3: 12 
6:40 
7:40 
8:49 
9:38 
10:25 
11:45 
12: 13 
18: 18 


Luke 19:39 

20:21.28. 

21:7 

22: 11 
John 1:38 

3:2. 10 

8:4 

11:28 

13: 13, 14 

20: 16 


39 


Acts 13: 1 
Rom. 2:20 
1 Cor. 12:28.29 
Eph. 4: 11 

1 Tim. 2:7 

2 Tim. 1:11 

4:3 
Heb. 5: 12 
Jas. 3: 1 


kurios 








Matt. 6:24 

15:27 
Mark 13:35 
Luke 14:21 


Luke 16: 13 
Acts 16: 16, 
Rom. 14:4 


19 


Eph. 6:5. 9 
Col. 3:22 
4: 1 


rabbi 








Matt. 26:25. 49 
Mark 9: 5 
11:21 


Mark 14:45 
John 4: 31 




John 9: 2 
11:8 


epistates 








Luke 5: 5 
8:24, 45 


Luke 9: 33, 49 


Luke 17: 13 


despotes 








1 Tim. 6: 1. 2 

2 Tim. 2:21 


Titus 2: 9 




1 Peter 2: 18 


katkegetes 








Matt. 23:8, 10 









MEAT: I. broma = thing eaten, eatable, food (of any kind). From 
bibrosko = I eat. 

Found in New Testament 17 times, rendered meat 16 times, 

and victuals once (Matt. 14: 15). 
Vulgate: esca = edible, or cibus = food. 

II. bros'is =act or process of eating; also food, like I above. 

Found in New Testament 11 times, rendered meat 7 times, 
food once, eating once, rust twice. 

III. brdsimos= thing eatable, anything to eat. From same root as 
I and II above. 

Found in New Testament once (Luke 24: 41), rendered meat. 

IV. prdsphagion=a thing for eating (especially along with some 



GOSPEL KEY WORDS 107 

main article of food) . From pros = for, in addition to, and phagion 
= a thing to eat. 

Found in N. T. once (John 21: 5). 

V. trophe = thing that nourishes, nourishment. From trdpho I nourish, 

bring up, rear. Represented in our ^-trophy = lack of nourish- 
ment. 

Found in N. T. 16 times, rendered meat 13 times, food 2 
times, "eaten enough" once. 

VI. phago = verb, I eat, which in infinitive form is 3 times rendered 
meat instead of to eat. 

From this study it is easy to see that the word meat, in 
every instance where it is used in the New Testament, signifies 
food in general and never specifically flesh, as the word meat 
in its present use is generally understood. 

The first 3 words above are based on the root bor, which 
from Homer (800 B. C.) down to our time has meant simply 
eat, eat up. Our good old Anglo-Saxon term meat formerly 
meant thing to eat, food, which meaning indeed it still often 
retains, though in common use it is applied to animal food. 
Thus: 

Jesus said: "My broma is to do the will of him that sent 
me." John 4: 34. 

Paul: "For broma commendeth us not to God. " 1 Cor. 8: 8. 

Of the Israelites: "Did all eat of the same spiritual broma." 
1 Cor. 10:3. 

Jesus: "My flesh is brosis indeed." John 6: 55. 

Paul: "The kingdom of God is not brosis and drink." 
Rom. 14:17. "Let no man therefore judge you in brosis.' 1 
Col. 2:16. 

The terms phago and prosphagion are based on another 
verbal root, phag = eat, and hence are general in their signifi- 
cation. Thus: 

Jesus : " I was an hungered and ye did not give me to phago. " 
Matt. 25:42. Again: "Children, have ye any prosphagion?" 
John 21:5. 



108 GOSPEL KEY WORDS 

Most general of all, perhaps, is trophe, which means any- 
thing that nourishes, nourishment. Thus: 

Of John the Baptist: "His trophe was locusts and wild 
honey." Matt. 3:4. 

Jesus: "The life is more than trophe." Luke 2:22. 

Paul to the sailors on his stormy voyage to Rome: "I 
pray you take some trophe." Acts 27: 34. 

For meat in the sense of animal food, see FLESH. 



broma 



Matt. 14:15 
Mark 7: 19 
Luke 3: 11 

9:13 
John 4:34 


brosis 


Matt. 6: 19,20 
John 4: 32 
6:27,55 


brosimos 


Luke 24:41 


prosphagion 
John 21:5 


trophe 

Matt. 3:4 

6:25 

10: 10 

24:45 
Luke 12:23 



References 



Rom. 14: 15,20 1 Cor. 10:3 

1 Cor. 3:2 1 Tim. 4:3 

6:13 Heb. 9:10 

8:8, 13 13:9 



Rom. 14: 17 Col. 2: 16 

1 Cor. 8:4 Heb. 12:16 

2 Cor. 9: 10 



John 4: 8 Acts 27: 33, 34, 36 

Acts 2: 46 27:38 

9:19 Heb. 5:12, 14 

14:17 Jas. 2:15 



MIND: I. nous = intellective faculty, higher intelligence, understanding, 
mind. A primitive form, broad enough in scope to include most 
of the variations of the word mind in English. Not represented 
in English derivation. 

Found in N. T. 24 times, being rendered mind 17 times, 

and understanding 7 times. 
In Vulgate, rendered with mens, whence our men-toX; or 
with sensus, whence our sense. 

II. d'ianoia = perception, understanding, way of thinking, thought. 
From did = through, and ?ious — mind. 



GOSPEL KEY WORDS 109 

Found in N. T. 13 times, being rendered mind 9 times, 
understanding 3 times (Eph. 1: 18; 4: 18; 1 John 5: 20), 
and imagination once (Luke 1:51). 
In Vulgate, rendered mostly with mens, but also with cor = 
heart, whence our cor-dial, and with sensus. 
III. mind is represented in the original occasionally by a few other 
words: noema= thing thought, thought, device (2 Cor. JO: 5); 
phronemd = thing sensing or feeling or perceiving, mind (Rom. 
8:6, 7, 27); psuche=sou\, life, mind (Acts 14:2; Heb. 12:3); 
gndme = knowing, opinion, judgment (Rev. 17: 13). 

The word nous is found in many familiar and meaning- 
ful passages: "Then opened he their nous" (Luke 24:45); 
"Warring against the law of my nous" (Rom. 7:23); "By 
the renewing of your nous" (Rom. 12: 2); "We have the nous 
of Christ" (1 Cor. 2:16); "I will pray .... I will sing 
with the nous also" (1 Cor. 14:15); "Which passeth every 
nous" (Phil. 4:7); "Let him that hath nous" (Rev. 13: 18); 
also "men of corrupt nous"( 1 Tim. 6:5); "fleshly nous" 
(Col. 2:18). 

The word dianoia occurs in several important passages: 
"With all thy soul, and with all thy dianoia (Matt. 22:37; 
Mark 12:30, Luke 10:27); "the eyes of their dianoia being 
opened" (Eph. 1: 18); "desires of the flesh and of the dianoia" 
(Eph. 2:3); "having the dianoia darkened (Eph. 4:18); 
"I will put my laws into their dianoia" (Heb. 8: 10); "stir 
up your pure dianoia" (2 Peter 3:1). 

SUMMARY 

The idea of mind is approached in N. T. through two 
main avenues: (1) through the intellect, thinking power, 
reason, understanding {nous and its compounds and deriva- 
tives) ; (2) through the feelings, senses, disposition, percep- 
tion (phronema). The latter term is derived from phren = 
diaphragm, region of the heart, the heart; hence embraces 
the various concepts suggested by our use of the word heart 
in distinction from the mind. The term nous, then, represents 
what we arrive at through thinking or pure reason, while 



no 



GOSPEL KEY WORDS 



phronema comprehends the results reached through feeling 
and experience combined with thinking. 

From the latter comes the adjective phronimos, found 
14 times in N. T. and uniformly rendered wise: "I would 
liken him unto a phronimos man"; "Be ye therefore phronimos 
as serpents " ; "five of them were phronimos" ; " be not phronimos 
in your own conceits"; (that is, of or within yourselves), 
''but ye are phronimos in Christ. " 

Striking compounds of nous are found in several places: 
"saw that he answered discreetly" (literally, as having a mind = 
to think with) ; in passages containing warn and admonish 
(place or fix in the mind — to think or meditate upon), with 
its corresponding noun admonition (literally, for our thinking 
upon). How much we fail of meditating as we should upon 
the records and instruction of God's Word! 

How meaningful in the light of this study becomes the 
exhortation by Paul: "Be ye transformed by the renewing 
of your mind ' ' ! 

References 



nous 



Luke 24: 45 
Rom. 1 : 28 
7:23.25 
11:34 
12:2 
14:5 


1 Cor. 1:10 

2: 16 

14: 14. 15. 19 
Eph. 4: 17.23 
Phil. 4: 7 
Col. 2: 18 


2Thess. 2:2 

1 Tim. 6: 5 

2 Tim. 3:8 
Titus 1: 15 
Rev. 13: 18 

17:9 


dianoia 






Matt. 22:37 
Mark 12:30 
Luke 1:51 

10:27 
Eph. 1: 18 


Eph. 2:3 

4: 18 
Col. 1:21 
Heb. 8: 10 


Heb. 10: 16 

1 Peter 1: 13 

2 Peter 3: 1 

1 John 5: 20 


noema 

2 Cor. 10:5 






phronema 

Rom. 8:6. 7. 27 







GOSPEL KEY WORDS 111 

psuche 

Acts 14:2 Heb. 12:3 

gnome 

Rev. 17: 13 

MINISTER (noun): I. diakonos = one who performs service assigned 
him, an attendant, a deacon, a minister. English derivatives: 
deacon, deaconess. 

Found in N. T. 30 times, being rendered minister 20 times, 

servant 7 times, deacon 3 times. 
In Vulgate, usually minister, but a few times transliterated 
didconos, whence our deacon. 

II. leitourgds = one performing a public service, a priest, a minister. 

From leitos = people, and <?rgow=work. English derivatives: 
liturgy, liturgist. 

Found in N. T. 5 times, being rendered uniformly minister. 

III. huperites —VLnd^r-YOMVox (in an ancient boat), underling, servant, 
under-omcer, minister. 

Found in N. T. 20 times, being rendered minister 5 times, 
servant 4 times, officer 11 times. 

In all three of the words translated minister, the idea of 
service prevails, ranging from the most menial in ancient 
usage (as an oarsman in the lowest of three banks of oars 
in the ancient trireme) to the most exalted spiritual rank of 
priest or minister of God. The minister (spiritual or diplo- 
matic) is as really a servant of the people as is the streets weeper, 
but the streetsweeper may be as truly a servant of God as the 
minister. 

In the New Testament, the hupereles advances from the 
work of underoarsman to that of police or court officer, in 
which sense it is most often used. The "servants" among 
whom Peter sat at the trial of Jesus, were court officers or 
sergeants. The minister to whom Jesus delivered the book 
of Isaiah after reading from it, was a synagogue attendant, 
not the one who presided at the services. Jesus said, "If my 
kingdom were of this world, then would my huperetes fight." 
And Paul: "Let a man so account of us as of the huperetes 
of Christ." 



112 GOSPEL KEY WORDS 

The diakonos of the New Testament is most often a min- 
ister (20 times out of 30), but a minister ranging in sense 
from being "last of all and servant (diakonos) of all, " in private 
or in public, to that of being a specially called apostle of the 
Most High. At the marriage in Cana, the "servants" to 
whom Jesus' mother spoke and who drew the water that was 
made wine, were of the diakonos class. So also are the "powers 
that be" declared by Paul to be "the diakonos of God." The 
same word is used in speaking of the minister of righteousness, 
of sin, of Christ, while Paul distinctly mentions both Timothy 
and himself as the diakonos of God. Only when the persons 
referred to seem to be some local officer or helper in the church 
is this word translated into deacon (Phil. 1: 1; 1 Tim. 3: 8, 12). 

The corresponding noun diakonia is rendered ministry 
17 times out of 25, ministration 8 times. Martha was "cumbered 
about much diakonia." Paul said, "I magnify my diakonia." 
In time of famine at Jerusalem, the Antioch Christians sent 
of their substance for diakonia to their brethren. 

The corresponding verb, didkdneo, is interesting to follow. 
It is used where the angels came and ministered to Jesus in 
the wilderness of temptation; in the much quoted passage, 
"not to be ministered unto, but to minister;" in Martha's com- 
plaint, "my sister hath left me to serve alone;" in Jesus' declara- 
tion "I am among you as he that serveth;" in the refusal 
of the apostles to "leave the word of God and serve 
tables," resulting in the establishment of the order of 
deacons in the church, and so perpetuating the use of this 
Greek word. 

Of the three words examined in this study, leitourgos is 
used exclusively of the spiritual minister, unless possibly 
Phil. 2: 25 may refer to other than spiritual needs. Its corres- 
ponding abstract noun leitourgia and its verb leitourged, also 
refer almost entirely to spiritual service. An adjective form 
is found in describing angels as "ministering spirits" sent 
forth for ministry (diakonia) to the heirs of salvation, or as 
we might almost call them, "spiritual ministers." 



GOSPEL KEY WORDS 



113 



References 



diakonos 






Matt. 20: 26 


Rom. 15:8 


Eph. 6:21 


22:13 


16:1 


Phil. 1 : 1 


23: 11 


1 Cor. 3:5 


Col. 1 : 7, 23, 25 


Mark 9: 35 


2 Cor. 3:6 


4:7 


10:43 


6:4 


1 Thess. 3:2 


John 2: 5, 9 


11: 15,23 


1 Tim. 3:8, 12 


12:26 


Gal. 2: 17 


4:6 


Rom. 13:4 


Eph. 3:7 


J 


leitourgos 




f 


Rom. 13:6 


Phil. 2:25 


Heb. 8:2 


15: 16 


Heb. 1 : 7 




huperetes 






Luke 1 : 2 


Acts 13:5 


1 Cor. 4: 1 


4:20 


26:16 





MINISTER (verb)— See MINISTER (noun). 
MYSELF, bear witness of — See page 176. 

of — See page 175. 

speak not of — See page 175. 
NEEDLE'S eye — See page 163. 



NEW: I. neds = young, fresh, recent, new (the element of time dominant). 

Represented in weo-phyte, weo-style, and many technical terms; 

through the Latin, nov-el, nov-ice] through the Anglo-Saxon, new. 

Found in N. T. 24 times, rendered young 12 times, new 12 

times. 
In Vulgate, novus, adolescens , juvenus, whence our juven-ile, 
adolescen-t, nov-el. 

II. kainos = new (in kind, substance, form, use, etc.). 

Found in N. T. 42 times, rendered new uniformly. 

III. prosphatos = recent, lately done, recently made, new. From 
pro— before, and sphdzo = I slay. Used in Homer of freshly 
killed animals, later extended to mean anything recently done, 
and new in that sense. 

Found in N. T. only once (Heb. 10: 20). 

IV. dgndphos =\infu\led, undressed (of cloth), hence new in the sense 
of unused. 

Found in N. T. only twice (Matt. 9: 16; Mark 2:21). 

Of these two words, neos is the older, being used with 
5 



lib GOSPEL KEY WORDS 

little change from Homer down. Applied to things: it may 
mean fresh; as, "neos wine" (this word being used uniformly 
the 9 times new wine is mentioned in N. T.); "neos lump," 
that is, made with fresh leaven after purging out the old leaven, 
as Paul argues in 1 Cor. 5: 7; or it may mean recent; as, "Jesus, 
the mediator of a neos covenant, "that is, one recently perfected 
(in Paul's time, or, comparatively, in our time), by the death 
of Christ (Heb. 12:24). With this conception of the cove- 
nant agrees fully the word new in "new and living way" in 
Heb. 10:20, for new here is prosphatos = recently made (see 
III above). 

Applied to persons: neos means young, being used in this 
sense the 12 times it is rendered young. It really has the 
same meaning in the one place it is rendered new when applied 
to a person: "the neos man" (Col. 3: 10). Paul has just said, 
"ye have put off the old man with his deeds, and have put 
on the young man, which is [literally] caused to grow up new 
[in kind — kainos] into knowledge according to the image of 
the one who created him" — the young man. This is the 
same kind of renewal that is spoken of the mind in 
Rom. 12:2. 

The word kainos is used from the time of Aeschylus and 
Herodotus down. In the New Testament it is always used of 
things, with but one exception, noted below. Thus: kainos 
bottles, treasure, testament, tomb, garment, tongues, command- 
ment, doctrine, name, song, earth, Jerusalem, all things — 
none of these pertaining to time, but to kind = substance, 
quality, form, use. The one exceptional instance in which 
kainos is applied to a person is the case of the "new man" 
(Eph. 2: 15; 4: 24), but even here it retains its primary force 
of new in kind. 

It is worth our while to examine here a little more closely 
the phrase "new man" in the three places it occurs in the 
New Testament. We have already noted the force of "neos 
man" in Col. 3: 10. Here Paul thinks of the result of putting 
off the old man, with his deeds, as being now a young {neos) 



GOSPEL KEY WORDS 115 

man, ready to start life over, to grow up a new {kainos) kind 
of man, developing the image of God in the soul. 

In Bph. 4:22-24, substantially the same conception is 
presented, though the process is slightly different. Here 
Paul marks off the three steps necessary in learning Christ: 
to put off the old man, to cause the mind to grow young (neos) 
in spirit, and "to put on the new {kainos) kind of man — the 
one created after God in righteousness and holiness of the 
truth." 

In Kph. 2: 11-18, Paul is dealing with the reconciliation 
of the Gentile and the Jew and of both to God, by breaking 
down the wall between them, the enmity in the flesh, and 
abolishing the ceremonial law, "in order to create the two 
in himself into one new [kainos] kind of man, so making 
peace." 

How beautifully harmonious with these three pictures of 
the new man is Gal. 6: 15: "For neither circumcision is any- 
thing, nor uncircumcision, but a new {kainos) creation" — 
the creation of a new kind of nature — is everything. 

It is to be noted here also that the "new covenant" is 
described 7 times in the New Testament with kainos, while 
only once with neos (Heb. 12- 24). For comment on the latter, 
see first paragraph above. As to the kainos covenant, may it 
not be thought of as new in kind as compared with the old one 
made at Sinai, on which the Jews had been depending, but 
which had proved a failure because of unbelief and breach of 
faith; or, as a renewed covenant, made at the beginning, but 
brought forward as new (in kind) after the old Sinaitic covenant 
had failed — and this in a sense similar to that of calling the 
earth new {kainos) where it is simply the old one renewed; 
or, as a covenant new in kind in the sense that it had not 
been fully ratified till the death of Christ, when it was also 
made new (neos) in time (Heb. 12:24)? 

In one other connection, neos and kainos are brought 
into striking contrast : in Matthew, Mark, and Luke where the 
parable of the wine and bottles is recorded. For, says the 



il6 GOSPEL KEY WORDS 

record, "They put neos wine into kainos bottles" — fresh wine 
into unused bottles, as Joseph's tomb was called kainos be- 
cause no man had been laid therein. In contrast, again, with 
the neos wine of the parable, Jesus said at the Lord's Supper 
that he would no more drink of this product of the vine, until 
he should drink it kainos in the Father's kingdom — a new 
kind of wine truly. So also will the " kainos name" and the 
" kainos song" be vitally new in kind in the universe. In fact, 
"Behold, I make all things kainos !" 



References 



neos 



Matt. 9: 17 


John 21: 18 


Titus 2: 4, 6 


Mark 2: 22 


Acts 5 : 6 


Col. 3: 10 


Luke 5: 37, 38 


1 Cor. 5:7 


Titus 2: 4, 6 


5:39 


Col. 3: 10 


Heb. 12:24 


15: 12, 13 


1 Tim. 5: 1,2, 11 


1 Peter 5: 5 


22:26 

1 • 


5:14 




kainos 

Matt. 9: 17 


John 13:34 


Heb. 9: 15 


13:52 


19:41 


2 Peter 3: 13 


26:28.29 


Acts 17: 19, 21 


1 John 2: 7, 8 


27:60 


1 Cor. 1 1 : 25 


2 John 5 


Mark 1 : 27 


2 Cor. 3:6 


Rev. 2: 17 


2:21,22 


5: 17 


3: 12 


14:24,25 


Gal. 6: 15 


5:9 


16: 17 


Eph. 2: 15 


14:3 


Luke 5: 26, 38 


4:24 


21:2, 1,5 


22:20 


Heb. 8:8, 13 




prosphatos 






Heb. 10:20 






agnaphos 






Matt. 9: 16 


Mark 2: 21 





NIGHT, thief in — See page T61. 
OCCUPY till I come — See page 177. 

ONLY-BEGOTTEN: mono genes = only begotten. From monos = only 
and ge«os = race, generation, kind; the latter from gennao = l 
beget (spoken properly of either father or mother), from the 



GOSPEL KEY WORDS 117 

root gen = come into being. Represented in such words as gen- 
esis, gen-erate, oxy-gen, gen-ius, gen-us. 

Found in N. T. 9 times, rendered only-begotten 6 times, 
only child once, and only twice. 

In Vulgate, unigenitus = one-begotten. 

The word monogenes is applied to an only child in any 
family, human or divine. Thus, the widow's son at Nain is 
called her monogenes son. Jairus had a monogenes daughter. 
Abraham offered up his monogenes son (Heb. 11:28). Five 
times in the New Testament Jesus is called the monogenes Son 
of God. In common use, this word might be rendered only, 
as in the cases cited above, yet the idea of begotten is in the 
word in all nine places where it is used. This is in harmony 
with Ps. 2 : 7, three times quoted by Paul and applied to Christ : 
"Thou art my Son, this day I have begotten (ge-g^w-ne-ka) 
thee." 

SUMMARY 

Christ is the prototokos viewed from the human side, with 
all the prestige and rights of the oldest son in all his relations 
to the spiritual family redeemed from the earth. 

Christ is the monogenes son viewed from the divine side, 
as essentially God, the only one begotten of the Father in 
distinction from creation, having all the attributes of God, 
and in unity with the Father. 

References 

monogenes 

Luke 7: 12 John 1:14, 18 Heb. 1 1 : 1 7 

8:42 3: 16, 18 1 John 4: 9 

9:38 

PETER'S ladder — See page 177. 

POWER: I. dundmis = ability, power (natural, inherent, imparted, 
dynamic, at command). From dundmal = I am able, I have 
power, I have strength enough. Represented in English dynam- 
ite, dynam-o, dynam-ic, dynasty. 

Found in N. T. 120 times, being rendered power 77 times; 
works, mighty works, wonderful works, or mighty deeds 



118 GOSPEL KEY WORDS 

13 times; miracle 8 times; strength 7 times; might 7 
times; virtue 3 times; ability, violence, abundance, worker 
of miracles, meaning, each once. 

Rendered in Vulgate by virtus, whence our virtue. 
III. Ixousia — freedom to act, authority, delegated power. From 
Sxesti = is permitted, is lawful (rendered in N. T. is lawful 29 
times, is permitted 3 times). 

Found in N. T. 103 times, being rendered power 69 times, 
authority 29 times, right 2 times, jurisdiction, liberty, 
strength, each once. 

Rendered in Vulgate by potestas, whence our £o/-ent, pot- 
ential, pos-sible. 

III. krdtos = strength (of body or matter), violence, ruling power, 
dominion. From a root meaning to perfect. Represented in 
English by demo-crat, a.uto-crat, aristo-crat, pluto-crat. Meaning 
passes easily from perfection of physical strength to violence 
in its use, to ruling as a result of overcoming by force; from 
physical strength and its use to other kinds of strength. 

Found in N. T. 12 times, being rendered power 6 times, 
dominion 4 times, strength and might, each once. Related 
in thought to Greek arche, principality, rule, which is 
rendered power once (Luke 20: 20). 

Rendered in Vulgate by potentia, or imperium. 

IV. ischAs = strength, force, might (especially of the body). From 
ischo = I have, I hold, I control. Meaning passes easily from the 
physical to the mental and spiritual. 

Found in N. T. 11 times, being rendered strength 4 times, 
might 4 times, power 2 times, ability once. 

These four words for power, if traced through the passages 
where they are used, throw much light on interpretation. 
A few examples are given here, and the other passages may be 
found in the list of references. 

Dunamis = Power 
"For thine is the kingdom and the dunamis." 
"I perceive that dunamis is gone out of me." 
"The mighty works (exhibitions of dunamis) that they 
had seen." 

"Stephen, full of faith and dunamis." 
"Through the dunamis of the Holy Ghost." 



GOSPEL KEY WORDS 119 

"The dunamis of sin is the law." 

"Quenched the dunamis of fire." 

"Who are kept by the dunamis of God." 

"The sun shineth in his dunamis." 

"The dragon gave him his dunamis." 
Exousia = Authority 

"The Son of man hath exousia on earth to forgive sins." 

"All this exousia will I give thee." 

"He gave them exousia over unclean spirits." 

"I have exousia to take it again. This commandment have 
I received of my Father." 

"All exousia is given unto me in heaven and in earth. 
Go ye therefore." 

"Be subject unto the higher exousia, for there is no exousia 
but of God." 

"Prince of the exousia of the air." 

"He exerciseth the exousia of the beast before him." 

"That they may have exousia to the tree of life." 
Kratos = Sovereignty 

"The working of his mighty kratos." 

"That had the kratos over death." 

"To him be glory and kratos for ever and ever." 
Ischus = Strength 

"Love the Lord . . . with all thy mind and with 
all thy ischus." 

"As of the ischus which God giveth. " 
Dunamis — Exousia 

"Gave them dunamis and exousia over all devils." 

"The dragon gave him dunamis . . . and great 
exousia. " 

Dunamis — Kratos — Ischus 

"And what is the exceeding greatness of his dunamis toward 
us who believe according to the working of the kratos of his 
ischus which he worked in Christ when he raised him from, 
the dead," 



no 



dunamis 



GOSPEL KEY WORDS 
References 



Matt. 6: 13 


Acts 3: 12 




Col. 1: 11,29 


7:22 


4:7, 33 




1 Thess. 1 : 5 


11:20, 21. 23 


6:8 




2 Thess. 1 : 7, 1 1 


13:54,58 


8:10, 13 




2:9 


14:2 


10:38 




2 Tim. 1 : 7, 8 


22:29 


19: 11 




3:5 


24:29,30 


Rom. 1:4, 16 


20 


Heb. 1:3 


25: 15 


8:38 




2:4 


26:64 


9:17 




6:5 


Mark 5: 30 


15: 13, 19 




7: 16 


6:2,5, 14 


1 Cor. 1: 18, 


24 


11:11,34 


9: 1,39 


2:4,5 




1 Peter 1 : 5 


12:24 


4: 19, 20 




3:22 


13:25,26 


5:4 




2 Peter 1:3, 16 


14:62 


6: 14 




2: 11 


Luke 1: 17,35 


12: 10, 28, 


29 


Rev. 1: 16 


4: 14, 36 


14: 11 




3:8 


5: 17 


15:24, 43, 


56 


4: 11 


6: 19 


2 Cor. 1 : 8 




5:12 


8:46 


4:7 




7:12 


9: 1 


6:7 




11: 17 


10: 13, 19 


8:3 




12: 10 


19:37 


12:9, 12 




13:2 


21:26,27 


13:4 




15:8 


22:69 


Gal. 3:5 




17: 13 


24:49 


Eph. 1: 19,21 




18:3 


Acts 1 : 8 


3:7, 16,20 




19: 1 


2:22 


Phil. 3: 10 






exousia 








Matt. 7:29 


Luke 20: 2, 8 


20 


1 Cor. 11: 10 


8:9 


22:53 




15:24 


9:6,8 


23:7 




2 Cor. 10:8 


10: 1 


John 1: 12 




13:10 


21:23, 24, 27 


5:27 


- 


Eph. 1:21 


28: 18 


10: 18 




2:2 


Mark 1 : 22, 27 


17:2 




3: 10 


2: 10 


19: 10, 11 




6: 12 


3: 15 


Acts 1 : 7 




Col. 1: 13, 16 


6:7 


5:4 




2: 10, 15 


1 1 : 28, 29, 33 


8: 19 




2 Thess. 3:9 


13:34 


9: 14 




Titus 3: 1 


Luke 4: 6, 32, 36 


26: 10, 12, 


18 


Heb. 13: 10 


5:24 


Rom. 9: 21 




1 Peter 3: 22 


7:8 


13: 1,2,3 




Jude 25 


9:1 


1 Cor. 7:37 




Rev. 2:26 


10: 19 


8:9 




6:8 


12:5, 11 


9:4.5,6, 12 


9:3, 10, 19 


19: 17 


9:18 




11:6 



GOSPEL KEY WORDS 121 



exousia 






Rev. 12: 10 
13:2.4,5.7, 12 
14:18 


Rev. 16:9 
17:12, 13 
18:1 


Rev. 20: 6 
22:14 


kratos 






Luke 1:51 
Acts 19: 20 
Eph. 1: 19 
6: 10 


Col. 1:11 
1 Tim. 6: 16 
Heb. 2: 14 
1 Peter 4: 11 


1 Pet. 5: 11 
Jude 25 
Rev. 1 : 6 
5:13 


ischus 

Mark 12:30, 33 
Luke 10: 27 
Eph. 1: 19 
6: 10 


2 Thess. 1 : 9 

1 Peter 4: 11 

2 Peter 2: 11 


Rev. 5: 12 
7: 12 
18:2 



PREACH: I. keriissd = \ am or act as a herald, I proclaim, I summon* 
I extol, I teach publicly, I preach. The ancient herald was not 
only a town-crier, but often a messenger or envoy of state. The 
word always implies seriousness and authority, as well as a cer- 
tain formality. 

The word kerusso contains the essential N. T. idea of preach" 
ing as distinguished from other ways of spreading the 
gospel, that is, it denotes public speaking, discoursing 
before an essembly. Its distinctive sense is well illus- 
trated in Jesus' commission to the twelve: "What 
ye hear in the ear, preach ye {kerusso) upon the house- 
tops." This passage also illustrates its difference from 
teaching: "What ye hear in the ear (teaching, instruc- 
tion), preach ye on the housetops (proclaim publicly)." 
The work of Jesus is spoken of repeatedly as teaching 
and preaching and healing — he did all three equally 
well, choosing whichever method was best adapted 
to the circumstances. Peter, John, and Paul "ceased 
not to teach and preach of Jesus." But the work of 
John the Baptist is invaribly spoken of as preaching 
(kerusso), even in Paul's reference to his work, in 
Acts 13:24. 

Found in N. T. 61 times, being rendered preach 54 times, 
publish 5 times, and proclaim 2 times. (See Refer- 
ences) . 

In Vulgate uniformly rendered by praedico= speak before, 
in presence of; in distinction from doceo— teach. It 



122 GOSPEL KEY WORDS 

is the word from which we get our preach, through the 
French, and from which the German gets his predigen. 

II. euangelizo = tell the good news, give the gospel, gospelize The 

gospel is given by many means. The word euangelizo is the 
broadest term used in N. T. for the spreading of the gospel. 
When this work takes on the special form of being publicly pro- 
claimed, it is most suitably described by kerusso (see above). 
But since the broader term includes the more specific, we find 
euangelizo used in many places and rendered preach where 
kerusso might have been used. (See the References for passages 
where each is used). 

The word euangelizo is found in N. T. 55 times, being rendered 

preach 48 times, bring good tidings 3 times, shew good 

tidings 2 times, declare good tidings once, and declare 

once. 
In Vulgate, it is rendered uniformly by a transliteration of 

the Greek; namely, evangelizo. 

III. katdngilld = give news, make known, announce in public. Con- 
fined to Acts and Pauline Epistles. 

Found in N. T. 17 times, being rendered preach 10 times, 
shew 3 times, declare 2 times, teach once, and spoken 
of once. Very fittingly used in Acts 17:23. 

In Vulgate rendered by praedico or, more often, by annuntio, 
whence the church term annuntiatio = annunciation. 

IV. dialegomal = exchange ideas, reason, discuss, dispute, preach 
(2 times, Acts 20:7, 9). 

Represented in English by dialect, dialogue; in Vulgate 
by disputo. 

V. didngSllo= carry news through, announce everywhere, preach 

(once, Luke 9:60). 

In Vulgate, rendered annuntio. 

VI. IdlSd = ss.y, speak, tell, preach (5 times). It is the simplest word 
for talk, being in imitation of the sound of the voice, hence de- 
noting mere physical utterance. Its corresponding noun is 
fittingly used in Matt. 26: 73 and Mark 14: 70. 

In Vulgate, loquor, whence English /og«-acious, e-Zogw-ent. 

We may sum up the various ideas in the original repre- 
sented in our word preach ,as follows: 

Euangelizo: give the gospel. It is the broadest word 
used in the New Testament that contains the gospel idea in 
itself, and is applicable to any form or means of imparting 



GOSPEL KEY WORDS 123 

a knowledge of the gospel. It is the nearest equivalent to 
our evangelize, which we get directly from the Greek. Every 
gospel worker is in the true sense an evangelist. Every method 
and means of giving the gospel may be properly called evangel- 
istic (not evangelical). It is none other than the complete 
evangelization of the world that the second coming of Christ 
is awaiting. 

Kerusso: herald, proclaim publicly. In its application 
to the gospel, the use of this word is derived from a wider 
and more general use to proclaim anything in a public, serious, 
authoritative way. In its gospel use, it is confined to the 
distinctive work of preaching in an open, more formal way 
to an assembled multitude. This is the essential New Testa- 
ment conception of preaching, hence the choice of kerusso 
to express it. When this idea was not uppermost in the writer's 
mind, some other term was generally used. 

The other words rendered preach vary in meaning from 
announcing publicly (katangello) to extending the announce- 
ment everywhere (diangello), to reasoning or discussing (Ma- 
le gomai), to merely telling (laleo). 

If the rendering preach were confined to the specific term 
(kerusso) and the general term (euangelizo) , with the other 
four words rendered in another way, we should have a better 
conception of the New Testament idea of preaching. This 
suggestion is quite well carried out in the Revised Version. 

It is interesting in this connection to observe that the 
stronger preaching passages employ mostly kerusso: 

2 Tim. 4: 2 Paul's commission to Timothy. 

Matt. 3: 1 John Baptist's work. 

Matt. 4: 17 First mention of Jesus' public work. 

Matt. 10: 7 Jesus' commission to the twelve. 

Matt. 24: 14 Gospel to be preached in all the world. 

Acts 8 : 5 Preached Christ in the Dispersion. 

1 Cor. 1 : 23 Preach Christ crucified. 
But some also use euangelizo: 



m 



GOSPEL KEY WORDS 



Acts 8:4 Went everywhere preaching the word. 

Acts 17 : 18 Paul in the Athens marketplace. 

1 Cor. 9: 16 Paul's woe if he did not preach. 

Rev. 14:6 First angel's message. 

Our word preach comes, through the French, from the 
Latin praedico (compare German predigen), which is used in 
the Vulgate for the Greek kerusso. 



References 



kerusso 



Matt. 3: 1 


Luke 3: 3 


1 Cor. 1 : 23 


4: 17, 23 


4: 18, 19,44 


9:27 


9:35 


8:1,39 


15: 11, 12 


10:7, 27 


9:2 


2 Cor. 1: 19 


11: 1 


12:3 


4:5 


24: 14 


24:47 


11:4 


26: 13 


Acts 8: 5 


Gal. 2:2 


Mark 1:4, 7, 14, 38 


9:20 


5: 11 


1 : 39, 45 


10:37, 42 


Phil. 1: 15 


3:14 


15:21 


Col. 1 : 23 


5:20 


19: 13 


1 Thess.2:9 


6: 12 


20:25 


1Tim.3: 16 


7:36 


28:31 


2 Tim. 4:2 


13:10 


Rom. 2: 21 


1 Peter 3: 19 


14:9 


10:8, 14, 15 


Rev. 5:2 


16:15,20 






euangelizo 






Matt. 11:5 


11:20 


11:7 


Luke 1: 19 


13:32 


Gal. 1:8, 9, 11, 16 


2: 10 


14:7, 15.21 


1:23 


3: 18 


15:35 


4: 13 


4: 18, 43 


16: 10 


Eph. 2: 17 


7:22 


17: 18 


3:8 


8: 1 


Rom. 1: 15 


1 Thess. 3 : 6 


9:6 


10: 15 


Heb. 4:2, 6 


16: 16 


15:20 


1 Peter 1: 12, 25 


20: 1 


ICor. 1: 17 


4:6 


Acts 5:42 


9: 16, 18 


Rev. 10:7 


8:4, 12,25,35,40 


15: 1, 2 


14:6 


10:36 


2 Cor. 10: 16 




katangello 






Acts 4: 2 


Acts 17:3, 13,23 


1 Cor. 9: 14 


13:5, 38 


26:23 


11:26 


15:36 


Rom. 1 : 8 


Phil. 1: 16, 18 


16:17,21 


1 Cor. 2: 1 


Col. 1:28 



GOSPEL KEY WORDS 125 

dialegomai 
Acts 20: 7, 9 

diangello 

Luke 9:60 

laleo 

Mark 2:2 Acts 11: 19 Acts 14: 25 

Acts 8:25 13:42 16:6 

PREDESTINATE: proorizo = mark out beforehand. From pro = before, 
and horizo = mark off a boundary line. This verb is from horos = 
a limit, boundary line. Represented in English horizon. 

Found in N. T. 6 times, rendered predestinate 4 times, 
ordain once, and determined before once. 

In Vulgate, praedestino (5 times). 



The word proorizo is first found in the prayer of Peter 
and John with the company of believers after these two apostles 
had been arrested, commanded not to speak at all nor teach 
in the name of Jesus, then set free. (Acts 4: 28). The appeal 
in this prayer is to the fact that whatsoever God had marked 
out beforehand {proorizo) should be done by the enemies of 
Christ, was done by Herod, Pilate, and others "against thy 
holy child, Jesus;" now let the Lord grant boldness to speak 
the word, and stretch forth his hand to heal and do signs 
and wonders "by the name of thy holy child Jesus." The 
treatment of Jesus by his enemies is recognized as a necessary 
part of the plan that he should be made "perfect through 
sufferings," and all things took place as it had been marked 
out beforehand {proorizo) by God that they should, the same 
as in any other prophecy. 

In Rom. 8: 28, 29, is a series of words with the prefix pro. 
The word purpose is pro-thesis = a placing before (one's mind 
as something to accomplish), like our propose and pur-pose. 
Next is pr b-egnb = knew before; then pro-6risen = marked out 
before "as conformed to the image of his Son"; then "that he 



126 GOSPEL KEY WORDS 

(Jesus) might be the pro-tStd-kon (first-born) among many 
brethren;" then, "whom he pro-orisen, these he also called," 
etc. The proorizo, therefore, is one of a series of things that 
God planned out beforehand and carried out according to 
his purpose — not that the destiny of any particular individual 
was fixed beforehand beyond his control, but the conditions 
and steps in reconciliation were truly marked out beforehand 
(proorizo) so that "whosoever will" might comply with 
them. 

In like manner was the "wisdom (sophia) of God in mys- 
tery" marked out (proorizo) beforehand (before the eons) 
"looking toward our glorification" (1 Cor. 2: 7), but not to 
the inclusion or exclusion of any particular individual. 

In the same way (Eph. 1:3-5) we may read (literally): 
"Blessed be the God and Father of our Lord Jesus Christ, 
the one having blessed us in every spiritual blessing in the 
heavenly things in Christ, according as he chose us in him 
before (pro) the founding of the world to be holy and blame- 
less before him in love, having marked us out beforehand 
(proorizo) looking toward adoption through Jesus Christ into 
him according to the good pleasure of his will," etc. — a com- 
plete outlining of the plan of reconciliation before the world 
was created. Paul claims that we come within that plan and 
purpose and will because we have complied with the con- 
ditions of acceptance marked out beforehand, not because any 
one of us in particular was so destined beyond his own choice. 
In other words, as he says in verse 11, "in him we have ob- 
tained an inheritance, because of being marked off beforehand 
(proorizo) according to the purpose (pro-thesis) of him who 
worketh all things according to the desire of his own will," 
represented in the conditions and provisions of reconciliation 
which he laid down, but not expressed in the arbitrary choice 
of certain^individuals beforehand. 

See also the study on God's elect. 



GOSPEL KEY WORDS 127 

References 

proorizo 

Acts 4: 28 1 Cor. 2: 7 Eph. 1:5, 11 

Rom. 8: 29, 30 

PROMISE, slack concerning — See page 181. 
PROPHECY, more sure word of — See page 174. 

of private interpretation — See page 178. 

PROPHET: prophStes = f or-speaker, bef ore-speaker, mouthpiece, inter- 
preter, foreteller. From pro-phemf = 1 speak for, I speak before, 
I speak beforehand. Always a religious word, first used for an 
interpreter or speaker for the gods, and later a mouthpiece for 
the true God. Rendered in English by a transliteration of the 
Greek. Used freely in both LXX and N. T. 

Found in N. T. 148 times, being uniformly rendered prophet. 

In Vulgate, rendered by a transliteration propheta. 

The popular and most general conception of a prophet 
is that of one who foretells. This is indeed part of the true 
prophet's work, but it is not the fundamental sense of the 
term prophet. Its basic meaning is well represented in the 
rendering f or-speaker or forth-speaker. A prophet is a f or- 
speaker in the sense of being a mouthpiece for God, he speaks 
in God's stead; he is a forth-speaker in the sense of speaking 
forth things not known or understood, hidden, and is thus a 
revealer and teacher. When his message pertains to the future, 
he becomes a foreteller, and hence a prophet in the sense of 
predicting future events. 

The fundamental meaning of prophet is well brought out 
in the Century Dictionary, as follows: 

"In the times of the Old Testament there was an order 
of prophets, for the duties of whose office men were trained 
in colleges called schools of the prophets. The members of 
these schools acted as public religious teachers, and the prophets 
in the stricter sense (inspired teachers) generally belonged 
to this order. In the New Testament, Christian prophets 
were recognized in the church as possessing a charism dis- 
tinct from that of mere teachers, and as uttering special revela- 



128 GOSPEL KEY WORDS 

tions and predictions. They are often mentioned with apostles, 
and next after them in order." 

A. P. Stanley, in his commentary on Corinthians, says: 

"The word prophet (prophetes) was derived in the first 
instance from the interpreters of the will of the gods (see 
Pindar, N., i. 91); later and especially it was applied to those 
who expounded the unintelligible oracles of the Pythoness 
of Delphi, or the rustling of the leaves of Dodona. In a meta- 
phorical sense it was used of poets, as the interpreters of the 
gods or Muses. It was then adopted by the Septuagint as the 
best equivalent of the word for prophet in the Old Testament. 
... In all these cases (Acts 2: 17, 18; 13: 1; 15: 32; Rev. 
1: 3; 11: 3, 6, 10, 18; 16: 6; 18: 20, 24; 19: 10; 22: 6, 7, 9, 10, 18), 
in the New Testament as in the Old, and it may be added in 
the Koran, the prominent idea is not that of prediction, 
but of delivering inspired messages of warning, exhortation, 
and instruction; building up, exhorting, and comforting; con- 
vincing, judging, and making manifest the secrets of the heart 
(1 Cor. 14:3, 24, 25). The ancient classical and Hebrew 
sense prevails everywhere. Epimenides and Mahomet on the 
one hand, Elijah and Paul on the other, are called prophets, 
not because they foretold the future, but because they en- 
lightened the present." 

In defining charism as a "spiritual gift or power divinely 
conferred," the Century Dictionary adds: 

"These gifts were of two classes, the gift of healing and 
the gift of teaching, the latter again being of two kinds, the 
gift of prophecy and the gift of tongues. Such gifts have been 
claimed in later ages by certain teachers and sects in the church, 
as the Hontanists and the Irvingites, and in recent times by 
some of those who practise the so-called faith-cure." 

Schaff the historian says: 

"They (spiritual gifts) are called charisma or gifts of grace, 
as distinguished from, though not opposed to, natural endow- 
ments." 



GOSPEL KEY WORDS 129 

Mrs. E. G. White, in her book "Education," page 46, says: 
"From the earliest times, prophets had been recognized 
as teachers divinely appointed. In the highest sense the prophet 
was one who spoke by direct inspiration, communicating 
to the people the messages he had received from God. But 
the name was given also to those, who, though not so directly 
inspired, were divinely called to instruct the people in the 
works and ways of God. For the training of such a class of 
teachers, Samuel, by the Lord's direction, established the 
schools of the prophets." 

To sum up, then, a prophet is a mouthpiece of God, an 
inspired teacher, a foreteller. 

References 

All texts with the word prophet, always from prophetes, 
which is always rendered prophet. 

QUENCH (-able) See under UNQUENCHABLE FIRE. 
RAINBOW, Peter's, see under LADDER. 
REVENGE: ekdikio (verb) and ekdikesis (noun). 

The word revenge is found only twice in N. T., and in both 
instances is a rendering of the Greek word for avenge or ven- 
geance, which see. In its malicious sense of taking satisfaction 
regardless of the right or wrong of it, revenge is not found in N. T 

References 

ekdikeo (verb) 

2 Cor. 10:6 

ekdikesis (noun) 
2 Cor. 7:11 

ROCK: I. petra= rock, cliff, ledge, mother-rock. This word is used of 
rock in its natural state, embedded in the earth. 

It is found 16 times in N. T., and is always used in this 
sense, either literally or figuratively, being uniformly 
rendered rock. It is represented in our English petri-ly, 
salt-peter. 



130 GOSPEL KEY WORDS 

In Vulgate, petra is transliterated petra, and petros, and 

Petrus. 
Thus: the wise man "built his house upon the petra" (not 
a rock). At the crucifixion "the petrai (masses of rock 
here and there) rent. " Jesus was laid in a tomb "which 
was hewn out in the petra," as Matthew says, or "hewn 
out of petra," as Mark puts it. Some of the seed in 
the parable "fell upon the petra" (not a rock). At the 
coming of Christ, the wicked hide in the dens and 
in the petrai (plural). Christ is called (figuratively) 
"that spiritual Petra that followed" Israel. Christ 
said to Peter in Matt. 16: 18, "upon this petra (founda- 
tion or mother rock) I will build my church." 
II. pStros. This is the masculine form of the feminine word petra, 
and is used but once in N. T. (John 1: 42), where it is assigned to 
Simon as a surname, whence our proper name Peter. The differ- 
ence between petra and petros may be stated thus: petra is rock 
in the mass, in the natural, living state in the earth; petros is 
of the same substance but detached from the mother-rock, a 
broken piece, or fragment of petra. In classic use, petra is never 
used for petros, though petros is sometimes used for petra, being 
of the same substance. 

The adjective of petra is used in Matt. 13: 5, 20 and Mark 
4: 5, 16. Hence, to preserve the idea of petra, these 
passages would be more fittingly rendered with rocky 
places, rocky ground. 

One point of chief interest in the study of petra and petros 
is their occurence in Matt. 16 : 18. Here Jesus reminds Simon 
of his assigned surname Petros (which by interpretation is 
an individual piece of petra), then says, "Upon this petra 
will I build my church." If Jesus had meant he would build 
his church on Peter, there are two differences in the way he 
would doubtless have said it: (1) he would have said that 
rather than this; (2) he would have said, "Thou art Petros, 
and upon that Petros will I build my church." But twice 
before in Matthew Jesus has spoken of the wise man's house 
being built upon the petra and being founded upon the petra — 
a most fitting foundation — mass of rock, bed-rock — in contrast 
to a bed of sand or even a detached petros. Carrying out the 



GOSPEL KEY WORDS 131 

figure, he does not purpose to build his church (to be the most 
substantial and enduring of all structures) upon a broken 
piece of rock — petros — Peter — but upon the same foundation 
as the wise man of the parable — petra — "that spiritual Petra 
that followed them" — "and that Petra was Christ." 

How fitting, then, that while he saw in Peter the elements 
of Christlike character which his later life developed remark- 
ably, yet making a turn on the likeness of that character 
to himself, he should say "Upon this (not that) Petra (not 
Petros) will I build my church." (Compare this declaration 
with that of Peter himself given at the close of the study on 
STONE, which see). 

References 



Matt. 7:24,25 

16:18 

27:51,60 
Mark 15:46 


Luke 6:48 

8:6, 13 

Rom. 9:33 


1 Cor. 10:4 
1 Peter 2:8 
Rev. 6: 15, 16 


tiros 
John 1 : 42 







SABBATH: sabbaton = rest, institution of rest, day of rest, week (interval 
between days of rest). From Hebrew shab-bdhth by transliter- 
ation. Meaning passes easily from the idea of rest (Lev. 25: 5) 
to the institution of rest (Mark 2 : 27, 28) ; to the day of rest 
(Matt. 12 : 1 and often) ; to the interval between days of rest — 
week (Matt. 28: 1 — used twice, first as day, second as week; 
Mark 16:2, 9; Acts 20:7). 

The word sabbaton is used (1) in the singular to denote the 
Sabbath institution (Matt. 12:8; John 5:18); the 
Sabbath day (Mark 6:2; Acts 13:44 and often); the 
week (Luke 18:12; Acts 15:21); (2) in the plural to 
denote the Sabbath day (Matt. 12:1: Luke 13:10); 
the week (Mark 16:2; Acts 20:7; 1 Cor. 16:2). In 
the plural, sabbaton may denote more than one Sabbath 
day (Acts 17: 2, though it is possible three weeks is 
meant here, the Greek word for week, hebdomds, never 
occuring in N. T.). The use of the plural to denote 
the single day or the week is after the analogy of plural 



132 GOSPEL KEY WORDS 

names for festivals (possibly influenced by the Hebrew) ; 
as in the Greek original for dedication (John 10:22), 
birthday celebration (Mark 6: 21), festival of unleavened 
bread (Mark 14: 1). Likewise the Modern Greek word 
for Christmas is in the plural. 

The general rule (aside from the context) for distinguishing 
the meaning week and day is that in either singular 
or plural the sense of week usually occurs after a numeral 
(Mark 16:9; Luke 18:12; Matt. 28:1; John 20:1; 
Acts 20: 7; 1 Cor. 16: 2). This grows out of the fact, 
that in N. T. and later Greek the first five days of the 
week are designated by the ordinal numeral, usually 
omitting the word day, as is shown by its being a sup- 
plied word in N. T. (See Matt. 28: 1, etc.). Hence 
when the number of the day is given and followed by 
sabbaton, the latter means week. 

The term sabbaton is found in N. T. 68 times, being rendered 
Sabbath or Sabbath day 59 times, and week 9 times. 
Of the 59 times, 6 may denote the Sabbath as an insti- 
tution (Matt. 12:8; Mark 2:27, 28; Luke 6:5; John 
5: 18). Of the 9 times, there can scarcely be any ques- 
tion on the rendering week, unless possibly in Luke 
18: 12, where fasting twice on the Sabbath could be 
thought of, though this is not likely. 

In Vulgate, the rendering of sabbaton is sabbatum by trans- 
literation. 

The custom in N. T. to designate the first five days of the 
week by the ordinal numeral followed by the word sabbaton 
(as first of the sabbath, second of the sabbath, etc.), is in 
beautiful harmony with the commandment to remember 
the Sabbath day, for the Sabbath is mentioned in the name 
of the other days of the week. The meaning of "first of the 
Sabbath" would seem to be "the first day after the Sabbath 
as we progress toward the next Sabbath." 

For the sixth day, the N. T. regularly uses paraskeue = 
preparation ' (with day understood), that is, for the Sabbath. 
Mark 15:42 explains this term by giving its equivalent pro- 
sabbaton = bef ore-Sabbath. The latter is used in LXX in 
the title of Psalm 92 in place of "Sabbath day." 



GOSPEL KEY WORDS 133 

In Modern Greek, the N. T. way of designating the days 
of the week is retained, with two exceptions: (1) Instead 
of the first day, kuridke = Lord's (day) is used, this term being 
taken literatim from Rev. 1:10; (2) Instead of saying first 
of the Sabbath, first of the week (hebdomas) is used, with the 
word day understood after fir st the same as in N. T. In common 
parlance, however, Modern Greeks use these terms only: 
The Lord's, The First, The Second, The Third, The Fourth, 
The Fifth, The Preparation, The Sabbath, omitting both 
day and week. This is vastly more biblical than the use of 
pagan names, as in English and other tongues. 

References 



sabbaton (singular) 








Matt. 12:2,8 




Luke 13: 14, 15, 


16 


John 9: 14, 16 


24:20 




14:1,3,5 




19:31 


Mark 2: 27, 28 




18: 12 




Acts 1: 12 


6:2 




23:54,56 




13:27, 42, 44 


16:1,9 




John 5:9, 10, 16, 


18 


15:21 


Luke 6: 1,5,6,7 




7:22, 23 




18:4 


sabbata (plural) 










Matt. 12: 1,5, 10, 


11 


Mark 16:2 




Acts 13: 14 


12:12 




Luke 4:16,31 




16: 13 


28: 1 




6:2, 9 




17:2 


Mark 1:21 




13:10 




20:7 


2:23,24 




24: 1 




1 Cor. 16:2 


3:2,4 




John 20: 1, 19 




Col. 2: 16 


SABBATH in Matthew 28 


!:1— Seepage 178. 







SCRIPTURE: grdphS= writing, or graphai = writings. From grapho = 
I write, represented in English photo- grap h = light-record (writ- 
ing), phono- graph = sound record, and many others. 

Used 51 times in N. T., always rendered either scripture or 
scriptures, with apparently little distinction between 
the singular and the plural. Found only once in O. T., 
Dan. 10: 21, where the UXX uses graphe. Only once 
in the Bible is the word holy, hag'ial, prefixed (Rom. 1:2), 
where it is used in the plural. The phrase "holy scrip- 
tures" is also used in the English of 2 Tim. 3: 15, but 
it is a translation of a different original, viz., hierd 
grammata — sacred letters (writings). 



i34 GOSPEL KEY WORDS 

In the Vulgate, the Latin equivalent of graphe is scriptura 
writing, whence our scripture. 

References 
graphe (singular) 



Mark 12: 10 


Johnl9:24,28,36,37 


Gal. 3: 8, 22 


15:28 


20:9 




4:30 


Luke 4: 21 


Acts 1:16 




1 Tim. 5: 18 


John 2:22 


8:32, 35 




2 Tim. 3: 16 


7:38. 42 


Rom. 4:3 




Jas. 2:8, 23 


10:35 


9: 17 




4:5 


13: 18 


10: 11 




1 Peter 2: 6 


17:12 


11:2 




2 Peter 1 : 20 


graph at (plural) 








Matt. 21:42 


Luke 24:27, 32, 


45 


Rom. 1:2 


22:29 


John 5:39 




15:4 


26: 54, 56 


Acts 17:2, 11 




16:26 


Mark 12: 24 


18:24,28 




1 Cor. 15:3.4 


14:49 






2 Peter 3:16 



SCRIPTURES, search the— See page 180. 

SEAL: sphrdgts = mark, signet, seal. From sphrdsso =1 close up, I secure. 
It denotes the instrument used, the affixed seal itself, or the 
impression made by the instrument upon the wax or other sub- 
stance of the seal. It is used in the Scripture in all three senses, 
as shown below. 

Found in N. T. 16 times, being rendered uniformly seal. 
instrument for sealing (Rev. 7:2); seal on a book (Rev. 
5: 1, 2, 5, 9; 6: 1, 3, 5, 7, 9, 12; 8: 1; figuratively 1 Cor. 
9:2); the impression or inscription itself made by the 
instrument (2 Tim. 2: 19; in symbol Rom. 4: 11; Rev. 
9:4). 
In Vulgate, signum is used to denote the meaning of the 
seal, signaculum to denote the mechanical device, and 
sigillum to denote the seal as a whole. 
In LXX, used regularly to render Hebrew words of the 
same idea. 

Studied in the light of these various uses and meanings, 
the word seal takes on great interest and solemn significance. 
One of the best means of increasing knowledge and under- 
standing of the Scriptures is to trace through the use of im- 
portant terms like seal, and see them in all their bearings. 



GOSPEL KEY WORDS 135 

Every word of God is freighted with meaning if we only learn 
what it really signifies, and we can then grasp more fully the 
assurance that man shall live "by every word that proceedeth 
out of the mouth of God." 

References 
spkragis — always rendered seal; no other word rendered seal. 
SEARCH the Scriptures— See page 180. 

SERVANT: I. doulos = slave, one born in bondage, bondman, servant. 
From primitive dio — I bind; or from dSlo=l capture (ancient 
and usual way of making slaves). Opposite of despotes and 
kurios, which see under master. Meaning passes easily from 
compulsory physical service to a despot with power of life and 
death in his hands, to voluntary spiritual service to Him who 
has the power of bestowing eternal life or committing to eternal 
death. 

Found in N. T. 125 times, being rendered servant 118 times, 
bond 6 times, and bondman once. 

In Vulgate servus = slave, servant, whence our servant. 

II. pais = child (son or daughter), child (in age or development), 

a servant (of any age, probably from the idea of a child's running 
errands, especially a boy, like our messenger-boy, office-boy, etc.,) 
Represented in English by ped-agogy (old spelling paed, from 
paid, stem of pais) and allied words. 

Found in N. T. 24 times, being rendered servant 10 times, 
child 7, son 3, maid or maiden 2 times, young man once, 
manservant once. 
In Vulgate, usually puer = child, boy, servant, whence our 
puer-ile. 

III. diakonos, which see under minister. 

Found in N. T. 30 times, rendered servant 7 times. 

IV. huperetes, which see under minister. 

Found in N. T. 20 times, rendered servant 4 times. 

V. oikSt§s = one living in a house and subject to its head, whether 

servant or child, but more often servant. From oikSo = I dwell, 
which is from oikos, a house. Represented in English eco-nomy 
house law or management. 

Found in N. T. 4 times, being rendered servant 3 times, 
household servant once. 



136 GOSPEL KEY WORDS 

In Vulgate, domesticus = attached to or pertaining to a 
house, whence our domestic. 
VI. therdpon = companion, attendant, waiter, servant. Probably- 
related to the root ther = hed.t. Represented in English hydro- 
therapy, therap-eutic, and related words. 

Found in N. T. once (Heb. 3: 5) and rendered servant. 

The word above all others used for servant in the New Testa- 
ment is doulos. Historically its use extends from the simple 
times of Homer (8oo B. C.) down through classical, New 
Testament, and medieval times, to the Modern Greek of today. 
In meaning it ranges from that of the ancient captive taken 
in war and reduced to slavery, to that of being born in bondage 
or otherwise impressed into involuntary servitude, to voluntary 
service in the industries or the family, to its final acme of 
meaning in the entire voluntary surrender and devotion to the 
service of the Most High God. 

Thus the centurion: "I say ... to my doulos, Do 
this, and he doeth it." Others: "The douloi of the house- 
holder came." "The kurios of that doidos was moved." 
"He that will be chief among you, let him be your doulos." 
"Thou wicked and slothful doulos." "Thou good and faith- 
ful doulos." "Does he thank that doulos?" "We are un- 
profitable douloi." "Whoso committeth sin is the doidos of 
sin." "Took upon him the form of a doulos." "Signified it 
by his angel unto his doulos John." "Paul, a doulos of God." 
"Moses a doulos of God." "Douloi of the Most High God." 

The corresponding feminine, doule, is found 3 times as: 
"Behold the doule ('handmaiden') of the Lord." "On my 
douloi and on my doulai will I pour out of my spirit." 

The abstract noun is doulefd, found 5 times, always rendered 
bondage; as, "Received the spirit of douleia again." 

The casual verb is doulod = bring into bondage, make a 
slave or servant. Found 8 times; as, "not enslaved to wine." 
"Of the same is he brought into bondage." 

Another verb is douleuo = 1 serve. Found 25 times. "No 
man can douleuo two masters." "We should not douleuo 



GOSPEL KEY WORDS 



137 



sin." "I myself douleuo the law of God." "By love douleuo 
one another." "To douleuo the living and true God." 

But service is represented from other angles: That of a 
child, "Lord, my pais lieth at home sick." "Behold my 
pais whom I have chosen." That of a minister or deacon. 
That of a domestic. That of an attendant or nurse. Thus a 
rich variation is found also in the idea of service. 



References 



doulos 



Matt. 8:9 




Luke 17:7, 9, 10 


Col. 3:11, 22 


10:24,25 




19: 13, 15, 17,22 


4: 1, 12 


13:27,28 




20:10, 11 


1 Tim. 6: 1 


18:23, 26, 27, 


28 


22:50 


2 Tim. 2:24 


18:32 




John 4:51 


Titus 1 : 1 


20:27 




8:34, 35 


2:9 


21:34, 35, 36 




13:16 


Phile. 16 


22:3, 4, 6,8, 10 


15: 15,20 


Jas. 1 : 1 


24:45, 46, 48, 


50 


18:10, 18, 26 


1 Peter 2: 16 


25:14, 19, 21, 


23 


Acts 2: 18 


2 Peter 1 : 1 


25:26,30 




4:29 


2: 19 


26:51 




16: 17 


Judel 


Mark 10:44 




Rom. 1 : 1 


Rev. 1 : 1 


12:2, 4 




6:16, 17,20 


2:20 


13:34 




1 Cor. 7:21,22,23 


6: 15 


14:47 




12:13 


7:3 


Luke 2: 29 




2 Cor. 4:5 


10:7 


7:2,3,8, 10 




Gal. 1: 10 


11: 18 


12:37, 38, 43, 


45 


3:28 


13: 16 


12:46,47 




4: 1,7 


15:3 


14:17, 21, 22, 


23 


Eph. 6:5,6, 8 


19:2, 5, 18 


15:22 




Phil. 1 : 1 
2:7 


22:3, 6 


pais 








Matt. 8:6, 8, 13 




Luke 1 : 54, 69 


Luke 15:26 


12: 18 




7:7 


Acts 4:25 


14:2 




12:45 




diakonos 








Matt. 22: 13 




Mark 9: 35 


John 12:26 


23:11 




John 2: 5, 9 


Rom. 16: 1 


huperetes 








Matt. 26:58 




Mark 14:54, 65 


John 18:36 


oiketes 








Luke 16: 13 




Rom. 14:4 


1 Peter 2: 18 


Acts 10:7 









i38 GOSPEL KEY WORDS 

therapon 
Heb. 3:5 

SLACK concerning his promise — See page 181. 

SOUL: psuche = breath (especially as a sign or expression of life), life, 
spirit. From psucho = I breathe (as an act of life), I blow (thought 
of more from cause or effect than process), I cool. Meaning 
passes easily from breath as a sign of life to life itself (physical), 
thence to man himself (soul in sense of person, Acts 2: 41); from 
the idea of physical life, meaning passes easily to spiritual life, 
or to soul perceived of as in the body or departed from the body, 
the latter thought of as the breath of life returning to God who 
gave it (Gen. 2: 7 and Eccl. 12: 7), or, erroneously, as an entity 
maintaining personal identity and separate undying exist- 
ence — "immortal soul." From the idea of physical life, the 
meaning of psuche passes also to the mental life, both as the 
seat of intellect (Luke 1 : 46; Acts 3: 23) and as the seat of feeling 
(Matt. 26: 36; Luke 2: 35); it is also applied to animal life (Rev. 
8:9 and 16:3). 

The word psuche is used in N. T. 105 times, being rendered 
soul 60 times, life 40 times, mind 3 times, and heart 
2 times. It is the only word translated soul in N. T. 
It is the usual word in LXX for the Hebrew nShphesh = 
soul, life. 

It is rendered in the Vulgate by anima, from which we get 
animate, animation, animal in English, an excellent 
illustration of how the idea of life, liveliness prevails 
in psuche. 

Though psuche is used in N. T. to denote the entire man, 
as pointed out above, it is never used to denote the body only. 
The latter requires another word, soma — corporeal substance 
of man, what is left after the spirit returns to God who gave 
it (Matt. 27: 28; Jas. 2: 26). Three times in N. T. the psuche 
is distinguished clearly from the soma (Matt. 10: 28; 1 Thess. 
5:23; Rev. 18:13). 

Nor should soul (psuche) be confused with spirit (pneuma). 
The word psuche is never translated spirit, nor the word pneuma 
rendered soul — albeit we do not distinguish soul and spirit 



GOSPEL KEY WORDS 139 

so fully in English. Once in N. T. pneuma is distinguished 
from soma (Jas. 2:26), once from both psucke and soma (1 
Thess. 5:23). 

How, then, do soul and spirit differ? The soul (psucke) 
is the man — the living sentient being, feeling power, life itself. 
The spirit (pneuma) is life in action — its agency, its thinking 
power, its character.* The body is the dwelling place of both, 
their instrument. These distinctions are general, and over- 
lap, yet they are discernible and useful. For a comparison 
of psucke and pneuma with other words rendered life, see UFE. 

References 



Col. 3:23 

1 Thess. 2:8 
5:23 

Heb. 4: 12 
6:19 

10:38, 39 
12:3 
13:17 

Jas. 1:21 
5:20 

1 Peter 1 : 9, 22 
2: 11, 25 
3:20 
4:19 

2 Peter 2: 8, 14 
1 John 3: 16 

3 John 2 
Rev. 6:9 

8:9 
12:11 
16:3 

18:13, 14 
20:4 

SPEAK not of myself — See page 175. 

SPIRIT: I". pneuma = air, breath, wind. It is a noun formed from verb 
pneo = I breathe, I blow, and hence means the thing breathed, 



psucke 




Matt. 2:20 


John 10: 11, 15. 17 


6:25 


10:24 


10:28,39 


John 12: 25, 27 


11:29 


13:37,38 


12:18 


15: 13 


16:25.26 


Acts2:27,31,41,' 


20:28 


3:23 


22:37 


4:32 


26:38 


7:14 


Mark 3: 4 


14:2, 22 


8:35,36,37 


15:24,26 


10:45 


20:10,24 


12:30,33 


27: 10, 22, 37 


14:34 


Rom. 2:9 


Luke 1 : 46 


11:3 


2:35 


13:1 


6:9 


16:4 


9:24, 56 


1 Cor. 15:45 


10:27 


2 Cor. 1 : 23 


12:19, 20, 22, 23 


12:15 


14:26 


Eph.6:6 


17:33 


Phil. 1 : 23 


21:19 


2:30 



* Luther says: "The pneuma is the highest and noblest part of man, 
which qualifies him to lay hold of incomprehensible, invisible, eternal 
things; in short, it is the house where faith and God's word are at home. " 



lhO GOSPEL KEY WORDS 

that is, air, breath; or the thing blown, that is, air, wind. Since 
life depends upon breath, the meaning may pass to life (physical), 
from this to life (spiritual), from this to spiritual being, then, 
more simply, to that which sustains, ministers, or directs spiritual 
life — the Spirit. The term spirit is from the nearest Latin 
equivalent to pneuma: namely, spiritus, which is uniformly 
used in the Vulgate to render pneuma, as pneuma is so generally 
used in LXX to render the Hebrew ruach, spirit. 

The word pneuma is used in N. T. 384 times, always rendered 
Ghost when combined with Holy except 3 times, (Luke 
11:13; Eph. 1:13; Eph. 4:30), never rendered Ghost 
unless combined with Holy except 2 times (Matt. 
27: 50; John 19: 30), and otherwise uniformly rendered 
spirit except 2 times (John 3 : 8, where it is rendered 
wind; and Rev. 13: 15, where is it rendered life). 

Pneuma is used in all the various senses of spirit; such as, 
Spirit of God, spirit of man, spirit of devils, evil spirit, 
spirit of truth, spirit of error, spirit of grace, spirit of 
fear, troubled in spirit, spirit of prophecy, quiet spirit, 
etc. Ghost is from an Anglo-Saxon word meaning 
breath, spirit. Hence pneuma, spiritus, ghost = same 
idea in three different languages. 

II. phantdsmd — apparition, phantom. 

Found in only two passages (Matt. 14: 26 and Mark 6: 49)- 
The word is from the root phan=be visible, appear, 
whence our phan-tom, phen-omenon, (through the Latin) 
/aw-tastic, (through the French) /aw-tasy, fan-cy. 
Phantasma is what the disciples called Jesus when they 
saw him in the dark walking on the sea. 

There is difference of opinion on whether reference to the 
Holy Spirit should be made in the masculine or the neuter 
gender. Shall we say he, who, and whom, or it and which? 
Some have thought to settle it by the Greek original, but in 
the Greek the word pneuma and all pronouns referring to it 
are uniformly in the neuter gender. Even that remarkable 
passage, John 14: 17, in which the Spirit is referred to repeatedly 
by masculine pronouns, in both A. V. and A. R. V., if rendered 
literally would read: "Even the Spirit of truth, which the 



GOSPEL KEY WORDS 141 

world can not receive, because it (world) seeth it (Spirit) not, 
neither knoweth; but ye know it, for it dwelleth with you and 
shall be in you." So also in every passage where he, who, or 
whom is used in referring to the Spirit, the original is neuter, 
not masculine. 

But this proves nothing about the personality of the Spirit 
itself, for Greek gender is a thing of grammatical form of the 
word, not of sex of the thing represented by the word, as is 
usually the case in English. Thus, in Greek, eye is masculine, 
head is feminine, ear is neuter, hand is feminine, foot is masculine, 
knee is neuter. Hence the gender of pronouns referring to the 
Spirit must be determined on some other basis than the gender 
of the original Greek; such as the personal acts attributed to 
the Spirit — teaching, saying, guiding, groaning, interceding, 
testifying, forbidding, leading, speaking, and the like. The 
Bible synonym for Holy Spirit is Comforter. (See John 14 : 28). 
Its original, pardkletds, is in the masculine, and the pronouns 
referring to this word are very fittingly put in the masculine 
form (as in John 16: 7, 8) so far as the grammar of the Greek 
is concerned. But, as already shown, this alone proves nothing 
about the gender of the Paraclete itself. 

It is interesting to note here that there are five passages 
in N. T., other than the two already cited in the use of pneuma, 
in which the word ghost is used in both A. V. and A. R. V. 
The seven passages are : 

Matt. 27: 50, dpheken pneuma = let go breath. 

John 19:30, pdreddken to pneuma = gave over the breath. 

Mark 15:37, exepneusen = breathed out. 

Luke 23:46 (the same). 

Acts 5:5, exSpsuchen = lived out. 

Acts 5: 10, (the same). 

Acts 12:23, (the same). 

These various ways of expressing the act of dying are 
illuminating on what takes place at death. Since these all 
refer to physical death, the physical term, breath or life, is 



1U1 GOSPEL KEY WORDS 

used in the definitions given above. If any one should endeavor 
to show that some spiritual entity leaves the body at death, 
he would substitute the spiritual term spirit or soul in each 
of the definitions. But the acts of dying recorded in these 
seven passages are so obviously physical acts that it would 
do violence to the language to spiritualize it in this way. We 
can not think of Christ as dying a spiritual death, and Ananias, 
Sapphira, and Herod will not die spiritually till the "second 
death. " See Matt. 10: 28 and Rev. 20: 13, 14. 

References 

pneuma — always rendered ghost or spirit except Jno. 3 : 8, 
wind; and Rev. 13: 15, life. No other word rendered spirit 
except — 

phantasma 

Matt. 14:26 Mark 6: 49 

STAR, day— See page 184. 

STONE: I. lithos = stone (substance), dressed stone (a condition), a stone 
(for use), a stone (lying loose and more or less smooth from being 
moved about by the elements or travel or attrition of some kind) . 
All these uses of lithos are found in N. T: substance (Acts 17: 29; 
Rev. 4:3), dressed stone (Luke 21:5), stone for use (Matt. 21: 
42), stones lying loose (John 8:59). This latter idea is carried 
out in verbal derivatives from lithos in 9 passages (Mark 12: 4; 
Acts 7:58; Heb. 12:20, and elsewhere). 

The word lithos is found 60 times in N. T., being uniformly 
rendered stone. Only one other word in N. T. is rendered 
stone, namely, petros in John 1 : 42, and this might be 
more accurately rendered a fragment of rock (See under 
rock). Lithos is represented in English /z7/zo-graph; 
mono-lith. 

In Vulgate, it is usually represented by lapis, whence our 
lapi-dnry. 

II. petros => See rock. 

III. psephos = small round worn stone (found along river or seashore), 
pebble. 



GOSPEL KEY WORDS U3 

Found 2 times in N. T., rendered voice (vote) and stone. 
Verb derivative found 3 times, rendered count 2 times, number 
once. 

As a spiritual symbol, Uthos is frequently found in N. T. 
Thus: "the Uthos which the builders rejected." "Fall on 
this Uthos shall be broken." "In Sion a s tumbling- Uthos. " 
" Build upon this foundation . . . precious lithoi " (plural) . 

But the climax in the use of Uthos in a spiritual sense is 
found in 1 Peter 2:4 — "to whom (Christ) coming as unto a 
living Uthos ... ye also as living lithoi (plural) are built 
up a spiritual house." Here Christians are represented as 
typical lithoi — living stones dressed and polished, squared and 
fitted, by the experiences of a life of faith, to be built into a 
spiritual temple, the church, which is the body of Christ, the 
"living Uthos." 

There is a striking fitness in this passage when compared 
with Matt. 16: 18. In the latter place, Christ is addressing 
Peter in terms that clearly represent him as an individual petros, 
detached for the time being, but to be built solidly into the 
petra, the foundation of the church which Jesus was beginning 
to build after the great sacrifice of himself in ratifying the 
covenant of grace with his people. Now Peter, in turn, in 
speaking of Christ, reckons himself as one of the "lively lithoi, " 
(not the petra), to be built into "a spiritual house," the church, 
which is the body of Christ, the "living Lithos." 

The word psephos is used by Paul where he says he gave his 
voice to the putting to death of believers on Christ (Acts 26: 10), 
and by John in mentioning the "white stone" promised to the 
overcomer. Anciently the resolve or decree of a king was 
sometimes written on a psephos. (Compare the law of God 
written on tables of stone). This beautifies and makes un- 
alterable the promise to the overcomer. 

Verb derivatives of psephos are used where the builder of a 
tower first " counteth the cost" (Luke 14:28), where we are 
bidden to "count the number of the beast" (Rev. 13: 8), and 



1UU 



GOSPEL KEY WORDS 



where Matthias was " numbered with the eleven" (Acts i: 26). 

References 

litkos 



Matt. 3:9 


Mark 16:3,4 


John 20: 1 


4:3, 6 


Luke 3:8 


Acts 4: 11 


7:9 


4:3, 11 


17:29 


21:42, 44 


11: 11 


Rom. 9:32. 33 


24:2 


19:40, 44 


1 Cor. 3:12 


27:60, 66 


20: 17, 18 


2 Cor. 3:7 


28:2 


21:5, 6 


1 Peter2:4,5,6,7,8 


Mark 5: 5 


22:41 


Rev. 4:3 


9:42 


24:2 


17:4 


12: 10 


John 8: 7, 59 


18: 12, 16, 21 


13: 1,2 


10:31 


21: 11, 19 


15:46 


11:38, 39, 41 




petros 






John 1 : 42 






psephos (noun) 






Acts 26: 10 


Rev. 2: 17 




psephos (verb) 






Luke 14:28 


Rev. 13: 18 


Acts 1 : 26 



SUPPER being ended — See page 181. 

TARTARUS — See CAST DOWN to hell, page 164. 

TEACH: I. diddsko = cause (a person) to learn, cause (a thing) to be 
learned, teach (person or thing). From the root form ddo = l 
learn. Represented in English didactic. 

Found in N. T. 96 times, being rendered teach uniformly. 
Used for the instruction by Jesus, by the Holy Spirit, 
and by the apostles not included under preach (which 
see). Never used as a rendering of either of the two 
proper words for preach (kerusso and euangelizo), and 
only once for any of the others (katangello) (Acts 16: 21). 
Three other words sometimes rendered teach are: 

II. kdtechio, rendered teach 3 times, instruct 3 times, and inform 2 

times. 

III. mdtheteuo, rendered teach 2 times, instruct once, and be learner 
once. 

IV. paldeud, rendered teach 2 times, chasten or chastise 8 times, instruct 
once, and learn once. 



GOSPEL KEY WORDS lb5 

In Vulgate, didasko is rendered doceo, whence English doc- 
trine, doc-Mo., doc-ent, doc-tor. 

Among the various words in N. T. rendered teach, it is easy 
to see that didasko is all but universally used, occuring 96 
out of 104 times. Its corresponding noun is diddskdlos, the 
word used above all others to characterize Jesus during his 
earthly mission from the viewpoint of the work he did for 
humankind. It is the word rendered Master 44 out of 46 times 
used in the Gospels, Master itself being derived from the 
Latin magister, teacher. 

Of the other three words rendered teach, katecheo means 
primarily to resound, to instruct orally, to teach the elements 
of religion. From it comes our English catech-ism and ech-o 
(the hat being an intensive prefix). Used in 1 Cor. 14: 19 and 
Gal. 6: 6; also in Rom. 2: 16; Acts 18: 25; Luke 1:4. 

The word matheteuo means to be a learner, or disciple, 
cause to learn, to disciple. It is represented in our English 
mathe -matics, things learned or to be learned, lessons. Its 
most notable use is in the Great Commission: "Go ye therefore 
and disciple all nations ' ' (the therefore in this verse refers back 
to exousia in the preceding verse. See exousia under power). 
It occurs also in Matt. 13: 52; 27: 57; Acts 14: 21. 

The word paideuo means, originally, to bring up or rear 
a child, to instruct, to discipline, to chasten or chastise, to 
teach (through experience). It is represented in our English 
ped-agogue, ped-agogy. It is used but twice in the Gospels 
(Luke 23: 16, 22), both expressing Pilate's desire to chastise 
Jesus and let him go. Perhaps its most notable use is in the 
message of Jesus to the Laodicean church: "As many as I 
love, I rebuke and paideuo." This is reflected in Heb. 12:6, 
7, 10 and 1 Cor. 11 : 32, where this word is used. It is also found 
in Acts 7: 22; 22: 3; 2 Cor. 6: 9; 1 Tim. 2: 25; Titus 2: 12. 

References 

In this study of teach, all the references are given for 
other words than didasko. Hence any passage not included 
6 



WG GOSPEL KEY WORDS 

in these references, and containing the word teach, uses didasko 
for that word. 

TESTAMENT: diatheke = 1. A disposition or placing, especially of property 
by will. 2. A formal agreement between parties, a covenant. 
From dia, denoting completeness, and tithemi, I place or fix. 

Found in N. T. 32 times: 13 times rendered testament, 19 
times covenant. Uniformly used in LXX scores of 
times, but always rendered covenant, never testament, 
in O. T. 

The names of the Old Testament and the New Testament 
were not a happen-so nor a combination of terms, but both 
names are found in the same chapter of the Bible itself: 2 Cor. 
3: 6, 14. The word diatheke is first used in the N. T. in Matt. 
26 : 28, where Christ uses wine as a symbol of the blood of the 
New Testament, which he was about to shed and so mark the 
transition from the old to the new testament, or covenant, by 
one essential difference: the shedding of blood symbolized, and 
the shedding of blood accomplished. Compare Heb. 9: 19, 20 
with Matt. 26: 27, 28, then read Heb. 9: 23 and Heb. 10: 4-10. 
The last use of diatheke in N. T. is in Rev. 11 : 19, which compare 
with the first use of the same phrase in O. T. in Num. 10: 33. 

Why the translators fluctuated between testament and 
covenant in rendering the same word diatheke in N. T., it is 
difficult to say. The A. R. V. also varies, but tends to a much 
more nearly uniform use of covenant. The English word 
covenant is a French variation of the Latin stem convenient, 
meaning coming together, agreeing. The term testament comes 
directly from the Latin testamentum, meaning thing witnessed 
or attested, an attestation, a will. When Caesar's soldiers in 
Gaul came face to face with the intrepid German general 
Ariovistus and his men of gigantic stature, many of them 
signed their wills (testamenta) before going into battle. The 
word testamentum is regularly used in the Vulgate for diatheke, 
as diatheke is in LXX for the Hebrew b'reeth, covenant. 





Rom. 1 1 : 27 




1 Cor. 11 : 25 




2 Cor. 3:6, 14 




Gal. 3:15, 17 




4:24 




Eph. 2: 12 




Heb. 7:22 


See 


: page 161. 



GOSPEL KEY WORDS 147 

References 

diatkeke 

Matt. 26: 28 Rom. 1 1 : 27 Heb. 8: 6. 8, 9, 10 

Mark 14:24 1 Cor. 11:25 9:4, 15, 16, 17.20 

Luke 1:72 2 Cor. 3:6, 14 10:16,29 

22:20 Gal. 3:15, 17 12:24 

Acts 3: 25 4:24 13:20 

7:8 Eph. 2:12 Rev. 11:19 
Rom. 9:4 

THIEF in the night 

THRONE: thronos — seat, chair, chair of judge or teacher, chair of author- 
ity, chair of state. From thrdo = I sit, am seated. Passes easily 
from the simplest conception of a place to sit, to the highest and 
most stately, of man, of God. In its range of meaning it must be 
rendered according to the context. 

Found in N. T. 62 times, being rendered throne 55 times, 
and seat 7 times. In various passages, it is used of God 
(Matt. 23:22; Heb. 12:2; repeatedly in Revelation); 
of Kings (Luke 1:32; Acts 2:30); of judges (Matt. 
19:28; Rev. 20:4) of elders (Rev. 4:4; 11:16); of 
Satan (Rev. 2:13); of the beast (Rev. 16:10). Of 
these uses some might more fittingly be rendered seat or 
judgment seat; such as Matt. 19: 28; Luke 22: 23; Rev. 
20: 4. Others rendered seat might appropriately be 
throne; such as, Luke 1: 52; Rev. 2: 13; 13: 2. 

II. bemd =step, place to set the foot on, elevated place reached by 
steps, tribunal, throne. Used to designate Pilate's "judgment 
seat" (Matt. 27:19), and Herod's "throne" (Acts 12:21)— the 
only time rendered throne in N. T. 

The most graphic and majestic picture of a throne given 
in N. T. is found in Matt. 5: 34, 35, which is really drawn in 
substance from O. T. Here heaven is represented as God's 
throne, with the earth as his footstool. Royal thrones always 
have the footstool as a part of the equipment. So the throne of 
the universe is described in these terms in a most impressive 
and exalted way. 

References 
thronos 

Matt. 5 : 34 Matt. 23 : 22 Luke 1:32,52 

19:28 25:31 22:30 



m GOSPEL KEY WORDS 

thronos 



Acts 2: 


20 


7:49 




Col. 1: 


16 


Heb. 1 : 


8 


4: 16 




8: 1 




12:2 




Rev. 1: 


4 


2: 13 




bema 




Acts 12 


:2I 



ev. 3:21 


Rev. 12:5 


4:2, 3. 4. 5, 6, 9 


13:2 


4: 10 


14:3.5 


5: 1, 6. 7, 11. 13 


16: 10, 17 


6: 16 


19:4,5 


7:9, 10, 11. 15. 17 


20:4, 11 


8:3 


21:5 


11: 16 


22: 1, 3 



TRANSFORM — See under CHANGE. 

TRANSLATE — See under CHANGE. 

TREASURE for last days — See page 172. 

TRIBULATION: thlipsis = a. pressing together, pressure, oppression. 
From thlibo =1 squeeze, I press. 

Found in N. T. 45 times, rendered tribulation 21 times, 
affliction 18 times, trouble 3 times, persecution, anguish, 
and burden each once. 
In Vulgate tribulatio (a noun derived from Greek thlibo), 
whence our tribulation. 

We can perhaps best feel the force of this word by noticing 
the verb form first. It is used most literally in its primitive 
physical sense in Mark 3:9, "lest they should throng {thlibo) 
him," — press him in the crowd. Its force is shown well in 1 
Tim. 5: 10, "if she have relieved the afflicted {thlibo) " = relieved 
the pressure, of want or sorrow or sickness. Then Paul: "We 
are pressed {thlibo) on every side"; and "being destitute, 
oppressed {thlibo), tormented". Very forcible also in "narrow 
{compressed, passive participle of thlibo) is the way" — not 
narrow by measure, but like Paul, pressed on all sides, by trial, 
by persecution, by burden for souls. 

Hence the force of the noun is clear: "When pressure 
{thlipsis) or persecution arise th, " "For then shall be great 
thlipsis") "In the world ye shall have thlipsis' 1 ) "We glory in 
thlipsis also, knowing that thlipsis worketh endurance, and 



GOSPEL KEY WORDS 449 

endurance approval, and approval hope"; "Our light thlipsis 
which is but for a moment"; "fatherless and the widow in 
their ihlipsis"\ "These came out of great thlipsis." 

References 



thlipsis 






Matt. 13:21 


Rom. 8: 35 


Phil. 4: 14 


24:9,21,29 


12: 12 


Col. 1:24 


Mark 4: 17 


1 Cor. 7:28 


I Thess. 1 : 6 


13: 19,24 


2 Cor. 1 : 4, 8 


3:3, 7 


John 16:21,33 


2:4 


2 Thess. 1 : 4, 6 


Acts 7: 10, 11 


4: 17 


Heb. 10:33 


11: 19 


6:4 


Jas. 1 : 27 


14:22 


7:4 


Rev. 1:9 


20: 23 


8:2. 13 


2:9, 10, 22 


Rom. 2:9 


Eph. 3: 13 


7:14 


5:3 


Phil. 1: 16 




UNQUENCHABLE fire- 


-See page 184. 





VENGEANCE: I. ekdikesis = bringing justice out (of an affair, situation; 

in behalf of a person). From ekdikeo, which see under avenge. 

Found in N. T. 9 times, rendered vengeance 4 times, avenge 

(literally, make vengeance for) 3 times, revenge and 

punishment each once. 

In Vulgate, vindicta, whence our vindication, and through 

the French, our vengeance. 

II. dike=nght, justice. The simple base of ekdikesis and ekdikeo. 

Found in N. T. 4 times, rendered vengeance 2 times, punish 
(literally, suffer dike) once, and judgment once. 

III. 5rge = anger, wrath. 

Found in N. T. 35 times, but rendered vengeance only once 
(Rom. 3:5). 

The underlying idea in vengeance is well brought out under 
avenge ( = apply vengeance), which see. Thus: "Ekdikesis 
is mine, I will repay saith the Lord. " At the coming of Christ, 
he "taketh ekdikesis on them that know not God." Peter 
says that the Lord ordained governors "for the ekdikesis of 
evildoers." 

Vengeance as a rendering of dike in Acts 23 : 4 seems strained, 
for it is a plain case of justice suffering not to live, rather 
than the act of securing justice, though the latter is a 



150 GOSPEL KEY WORDS 

result of the former, and is the occasion of cutting off life. In 
2 Thess. 1 : 9, it is said that the wicked shall suffer dike, that is, 
the decree of justice. Jude says that they shall suffer "the dike 
of eternal fire." 

The one passage (Rom. 3:5) which renders orge with 
vengeance reads literally: "Is God unjust [a-dik-os] who brings 
to bear his wrath [orge]?" The application of righteous wrath 
is very fittingly called vengeance. 

References 



ekdikesis 






Luke 18:7, 8 

21:22 
Acts 7:24 


Rom. 12: 19 
2 Cor. 7: 11 
2 Thess. 1 : 8 


Heb. 10:30 
1 Peter 2: 14 


dike 






Acts 25: 15 
23:4 


2 Thess. 1 : 9 


Jude 7 


orge 

Rom. 3:5 




• 



WAIT FOR: I. From three compounds of dSchomai = I receive, I welcome 
These compounds are 

(a) ek-dechomai = I receive or welcome from a 
certain course, hence await it; 

(b) ap-ek-dechomai = 1 am anxious to receive or 
welcome, hence wait eagerly for it; 

(c) pros-dechomai = I receive or welcome to myself, 

hence await the coming. 
Form (a) found 8 times in N. T., rendered wait for 4 times, 

and look for, tarry for, or expect 4 times. 
Form (b) found 7 times, rendered wait for 5 times, and 

look for 2 times. 
Form (c) found 14 times, rendered wait for 4 times, receive 

3 times. 
In Vulgate, usually exspecto, whence our expect. 

II. From two compounds of meno = I remain, I abide. These com- 
pounds are: 

(a) ana-meno — I abide (intensified in meaning), 
hence await; 



GOSPEL KEY WORDS 151 

(b) peri-meno = 1 remain (in reference to something), 
hence wait for. These two forms are found only 
once each, rendered wait for. 
III. prosdokao = I think toward, hence look for, wait for. 

Found in N. T. 16 times, rendered wait for 3 times, look 

for 8 times, look 2 times, expect 2 times, tarry once. 
In Vulgate, usually, exspecto. 

Thus we have the idea of watting for represented in three 
phases : 

1. Staying till some event or person comes, and staying in 
reference to the coming; hence, li Perimeno for the promise 
of the Father." 

2. Cherishing a feeling of welcome and awaiting the time 
to receive; hence, " Apekdechomai the coming of the Lord," 
" Apeckdechomai for the adoption." 

3. Thinking upon a coming event or person, hence, "The 
people prosdokao Zecharias." "In an hour when he prosdokao 
not for him." The beggar "prosdokao to receive something." 
"Prosdokao new heavens and a new earth." 

References 



ekdechomai 






John 5:3 
Acts 17: 16 
1 Cor. 11 : 33 


Heb. 10: 13, 27 
11: 10 


Jas. 5:7 

1 Peter 3: 20 


apekdekomai 






Rom 8:19, 23,25 
1 Cor. 1 : 7 


Gal. 5:5 
Phil. 3:20 


Heb. 9:28 


prosdechomai 






Mark 15:43 
Luke 2: 25 
12:36 


Luke 15:2 

23:51 
Acts 24: 15 


Rom. 16:2 
Phil. 2:29 
Heb. 1 1 : 35 


anameno 






1 Thess. 1:10 






perimeno 






Acts 1 : 4 







152 GOSPEL KEY WORDS 

prosdokao 



Matt. 11:3 


Luke 7: 19,20 


Acts 10:24 


24:50 


8:40 


28:6 


Luke 1:21 


12:46 


27:33 


3:15 


Acts 3:5 


2 Peter 3: 12, 13, 



14 

WATCH: I. gregorio=l am aroused, stirred up, on the alert, awake, 
watchful. From root eger = wake. 

Found in N. T. 23 times, being rendered watch 22 times, 

and be vigilant once. 
In Vulgate, vigilo, whence our vigil, vigil-ant. 

II. dgrupnSd = I seek sleep, am sleepless, lie awake, keep awake, 

watch. From dgreuo = I hunt, and hupnos = sleep. 
Found in N. T. 4 times, always rendered watch. 
In Vulgate vigilo = keep vigil. 

III. nepho = l do not drink (wine), am sober, keep my senses, keep 
alert, watch. 

Found in N. T. 6 times, being rendered be sober 4 times, 

and watch 2 times. 
In Vulgate, sobrius, whence our sober. 

IV. pdratered = I watch over, care for, guard, observe, keep, keep 
my eye on, watch. From terds = a. guard. 

Found in N. T. 6 times, being rendered watch 5 times, and 
observe once. The simple form terSo is found 74 times, 
usually rendered keep, but twice watch. 

In Vulgate, usually observo, whence our observe. 

From this study we learn that the idea of watching is 
expressed from several viewpoints: 

1. That of keeping on the stir, active (gregoreo) — the 
opposite of indifference or listlessness. Thus: "Gregoreo 
therefore, for ye know not what hour your Lord doth come" — 
and you have not accomplished what you ought. "Gregoreo 
and pray that ye enter not into temptation" — activity the 
best antidote. "Couldest thou not gregoreo one hour with 
me?" — a time of intense action for Jesus. "Be sober, gregoreo 1 ' 
— keep clear of indifference. 

2. That of shaking off sleep (agrupneo). Thus: "Take 
ye heed, agrupneo, and pray" — do not fall asleep with so much 
at stake. "For they agrupneo for your souls" — sleep not till 
they ensnare you. 



GOSPEL KEY WORDS 153 

3. That of keeping control of the senses (nepho) — the 
opposite of intoxication. Thus: "Let us watch and nepho" — 
self-control is needed. "Nepho and hope to the end" — not 
yield to pleasures, love of money, or winebibbing, for these 
destroy hope. 

4. That of watching for (paratereo) — for good or evil. 
Thus: "They paratereo him whether he would heal on the 
Sabbath" — so as to trap him in his practises. "They paratereo 
the gates" — to catch their victim. "Ye paratereo days and 
months" — observe and preserve festivals. 

These variations in the idea of watching would form an 
excellent outline for a sermon. 

References 



10 



gregoreo 








Matt. 24:42, 


43 


Luke 12:37, 39 


1 Thess. 5:6, 


25: 13 




Acts 20: 31 


1 Peter 5 : 8 


26:38, 40, 


41 


I Cor. 16: 13 


Rev. 3:2, 3 


Mark 13:34, 


35, 37 


Col. 4:2 


16: 15 


14:34, 37, 


38 






agrupneo 








Mark 13: 33 




Eph. 6: 18 


Heb. 13: 17 


Luke 21: 36 








nepho 








2 Tim. 4:5 




1 Peter 4: 7 




paratereo 








Mark 3: 2 




Luke 14: 1 


Acts 9: 24 


Luke 6: 7 




20:20 





WEEK: For its use in N. T. and elsewhere in Greek, see sabbath. 

The definition of our word week is given in the Century 
Dictionary as follows: 

"A period of seven days, of which the days are numbered 
or named in like succession in every period — in English, Sun- 
day, (or first day, etc.), Monday, Tuesday, Wednesday, Thurs- 
day, Friday, Saturday (or seventh day); hence, a period of 
seven days." 



i5U GOSPEL KEY WORDS 

The same dictionary comments upon the origin and use of 
the term week as follows: 

"The week is not dependent upon any other period, as a 
subdivision of that period, but cuts across the division lines 
of month and year alike with its never-ending repetition. In 
general Jewish and Christian belief, it is founded on the crea- 
tion of the world in six days (according to the account in 
Genesis), with a succeeding seventh day of rest, especially 
commemorated by the Jewish rest-day, or Sabbath." 

"As a period and division of time, its use is limited to 
Jews and Christians (including also in some measure the 
Mohammedans, by derivation from these) . ' ' 

WEEK: sdbbdtd—see under SABBATH. 

WISE: phron'imos — see under MIND. 

WORD: I. logos =word (as a vehicle or expression of thought), saying, 

account, discourse, reason, cause. From verb lSgo = I lay, lay in 

order, lay before; gather, think, reason; gather, speak, relate. 

Meaning passes in two directions from laying in order: 1. putting 

together in thought, and putting together thoughts in reasoning; 

2. putting together words in speaking or discourse. Its force is 

seen in the names of various "-ologies" (the first o being merely 

a connecting vowel or part of the preceding element in the word), 

which are both thought and language treatises on various subjects. 

The word logos is used in N. T. 330 times, being rendered word 

229 times, saying 51 times, account 10 times, speech 

9 times, communication 3 times, reason 2 times, and 

cause, talk, preaching, tidings, shew, question, mouth, fame, 

work, rumor, treatise, intent, each once. Most of these 

readings are represented by few or no other Greek 

word than logos. 

II. remd = thing said, saying, word (as uttered by the living voice). 

It is from reb = \ say. 

The word rema is used in N. T. 70 times, being rendered 
word 57 times, saying 9 times, and thing 4 times. 

While logos and rema seem to be interchangeable to quite 
an extent, yet there are important distinctions between them. 
Since logos may apply to thinking as well speaking, its thought 



GOSPEL KEY WORDS 155 

content is ever foremost, while the fact of its utterance is secon- 
dary. With rema the idea of speaking is uppermost, in fact 
it applies to the spoken word only. 

Hence we might paraphrase Matt. 12:36, 37 thus: I say 
unto you that for all the idle talk {rema) that men shall engage 
in, they shall give a reason (logos) in the day of judgment; for 
by the content of thy words (logos) thou shalt be justified, 
and by the content of thy words (logos) thou shalt be con- 
demned. A few further illustrations will suffice. 

"Not upon bread only shall a man live, but upon every 
word (rema) proceeding through the mouth of God." — What 
God hath spoken, what has passed his lips, can be depended 
upon by a man as food, he can live on it. 

"But upon thy word (rema)" — upon the ground that thou 
hast said it — "I will let down the net." 

"The [spoken] word (rema) is nigh thee." 

"And hearing by the [spoken] word (rema) of God." 

"The worlds were framed by the [spoken] word (rema) 
of God." — "God spake, and it was done." 

"But speak the word (logos) only" — only let the thought 
heal proceed out of thy mouth in a word, and my son shall 
be well; it is not necessary that thou be present in person, 
and do the deed. The literal of "speak the word" here is 
"speak in a word" the idea heal. 

"He that heareth the word (logos) and understandeth " — 
he hears more than the sound of a voice, he grasps the force 
of what is said. 

" If a man keep my word (logos) — if he lives by its meaning. 

"Preach the word (logos)" — unfold all its richness, reveal 
its power, give meat in due season. 

"Let your speech (logos) be alway with grace" — no matter 
what form it may take, nor how lacking in fluency it may seem, 
let the spirit, the influence of it be right. 



156 



GOSPEL KEY WORDS 



THE WORD 

These illustrations may help us to understand better John's 
presentation of Jesus as "The Word" in that wonderful first 
chapter of his Gospel. As Jesus is "the express image of his 
(God's) person," so he is the expression of all that God is — 
love, power, wisdom, righteousness, mercy, life, light — all of 
which are summed up in the one word Logos used in the first 
verses of John's Gospel. 



References 



logos 






Matt 5:32, 37 


Luke 8: 21 


Acts 13:5,7, 15,26 


7:24,26,28 


9:26,28,44 


13:44, 46, 48, 49 


8:8, 16 


10:39 


14:3, 12,25 


10: 14 


11:28 


15:6, 7, 15,24,27 


12:32, 36, 37 


12: 10 


15:32, 35. 36 


13: 19, 20, 21, 22 


16:2 


16:6,32,36 


13:23 


20: 3, 20 


17: 11, 13 


15: 12, 23 


21:33 


18: 11. 14, 15 


18:23 


22:61 


19: 10. 20, 38, 40 


19: 1, 11,22 


23:9 


20:2,7,24,32,35 


21:24 


24: 17, 19, 44 


20:38 


22: 15,46 


John 1:1, 14 


22:22 


24:35 


2:22 


Rom. 3:4 


25:19 


4:37,39,41,50 


9:6.9,28 


26:1,44 


5:24, 38 


13:9 


28:15 


6:60 


14:12 


Mark 1 : 45 


7:36,40 


15:18 


2:2 


8:31,37,43,51 


1 Cor. 1:5, 17, 18 


4:14, 15, 16, 17 


8:52,55 


2: 1,4, 13 


4:18, 19,20,33 


10: 19, 35 


4: 19, 20 


5:36 


12:38,48 


12:8 


7: 13, 29 


14:23,24 


14:9, 19,36 


8:32, 38 


15:3,20.25 


15:2, 54 


9: 10 


17:6, 14, 17,20 


2 Cor. 1: 18 


10:22,24 


18:9, 32 


2: 17 


11:29 


19:8, 13 


4:2 


12: 13 


21:23 


5:19 


13:31 


Acts 1 : 1 


6:7 


14:39 


2:22,40,41 


8:7 


16:20 


4:4, 29, 31 


10: 10, 11 


Luke 1 : 2, 4, 20, 29 


5:5,24 


11:6 


3:4 


6:2, 4, 5, 7 


Gal. 5: 14 


4:22,32,36 


7:22, 29 


6:6 


5:1,15 


8:4, 14,21,25 


Eph. 1:13 


6:47 


10:29,36,44 


4:29 


7:7, 17 


11: 1. 19. 22 


5:6 


8:11. 12, 13, 15 


12:24 


6: 19 



GOSPEL KEY WORDS 



157 



logos 










Phil. I: 14 




2 Tim. 2:9, 11 


15,17 


2 Peter 1: 19 


2: 16 




4:2, 15 




2:3 


4: 15, 17 




Titus 1 : 3, 9 




3:5, 7 


Col. 1 : 5, 25 




2:5, 8 




1 Johnl: 1, 10 


2:23 




3:8 




2:5, 7, 14 


3: 16, 17 




Heb. 2:2 




3: 18 


4:3,6 




4:2, 12, 13 




5:7 


1 Thess. 1:5,6 


, 8 


5:11, 13 




3 John 10 


2:5, 13 




6:1 




Rev. 1:2,3, 9 


4: 15, 18 




7:28 




3:8. 10 


2 Thess. 2:2, 15, 17 


12:19 




6:9 


3: 1, 15 




13:7, 17,22 




12:11 


I Tim. 1: 15 




Jas. 1: 18,21, 


22,23 


19:9, 13 


3:1 




3:2 




20:4 


4:5,6,9, 12 




1 Peter 1 : 23 




21:5 


5:17 




2:8 




22:6, 7, 9. 10, 18 


6:3 




3:1. 15 




22:19 


2 Tim. 1:13 




4:5 






rema 










Matt. 4:4 




Luke 20: 26 




Acts 16: 18 


5:11 




24:8, 11 




26:25 


12:36 




John 3:34 




28:25 


18:16 




5:47 




Rom. 10:8, 17, 18 


26:75 




6:63, 68 




2 Cor. 12:4 


27:14 




8:20, 47 




13: 1 


Mark 9: 32 




10:21 




Eph. 5:26 


14:72 




12:47,48 




6:17 


Luke 1 : 37, 38, 


65 


14:10 




Heb. 1:3 


2: 15, 17, 19, 


29 


15:7 




6:5 


2:50, 51 




17:8 




11:3 


3:2 




Acts 2: 14 




12:19 


4:4 




5:20, 32 




1 Peter 1 : 25 


5:5 




6: 11, 13 




2 Peter 3: 2 


7:1 




10:22, 37, 


44 


Jude 17 


9:45 




11:14, 16 




Rev. 17:17 


18:34 




13:42 







WORD, more sure, of prophecy — See page 174. 

WORK, finish his — See page 171. 

WORLD: I. kosmos = order, good arrangement, embellishment, universe 
or world (from its perfect order and arrangement, as opposed 
to chaos). Represented in our micxo-cosm, cosmo-gony, cosm-etic. 
Embraces the world and all that appertains to it, especially as 
an organized whole; but frequently used of people in general, 
like our world. 

Found in N. T. 67 times, uniformly rendered world, except 



158 GOSPEL KEY WORDS 

once where it is adorning (1 Peter 3: 3), the latter carry- 
ing out the idea of embellishment, that is, tasteful 
arrangement. 
In the Vulgate, mundus, whence our mund-3.no.. 

II. aldn=3.ge, period of history (from the idea of passing time, with 

its attendant events). 

It is rendered world 38 out of the 105 times it occurs in N. T. 
For a full discussion of this word see fgrever. 

III. oikoumSne — inhabited (earth), known world. Passive participle 
of the verb oikeo = I dwell, inhabit, which is from oikos = dwelling- 
place, house. With the participle, ge — earth, is understood, 
though rarely expressed. The root is represented in our eco-nomy 
(old form oek, then oec, then ec) = house-law, that is, good manage- 
ment; more fully seen in ecumen-ica\. 

Found in N. T. 14 times, rendered uniformly world, except 
once when it is earth (Luke 21: 26). 

IV. ge — earth. Represented in our ge-ography, ge-ology, ge-ometry. 

Out of over 150 times it is found in N. T., it is rendered 
world but once (Rev. 13:3), and even here perhaps 
interfering somewhat with the symbolism employed in 
that chapter. 

V. chrdnoi atdnioi= times eternal, twice rendered foundation of the 

world. 



With our word world represented in the original by five 
different words, each with its own distinctive meaning, it 
is illuminating to note some samples of the use of each, leaving 
the complete list for the References. 

Kosmos, physical universe, people and things in the world: 
"Since the beginning of the kosmos"; "God that made the 
kosmos"] "From the foundation of the kosmos"; "Ye are 
the light of the kosmos"; "The field is the kosmos"; "Go 
ye into all the kosmos"; "Sin entered the kosmos"; "Recon- 
ciling the kosmos unto himself" ; " Unspotted from the kosmos" ; 
"The kosmos passeth away"; "Whose kosmos ('adorning') let it 
not be". 

Aion = age, passing time with its events; "The care of 
this aion" ; "The harvest is the end of the aion" ; "In the 
aion to come"; "The children of this aion"; "Since the aion 



GOSPEL KEY WORDS 159 

began"; "Be not conformed to this aion"; "The god of this 

aion"; "By whom also he made the aions." 

Oikoumene = inhabited (earth): "Shall be preached in all 

the oikoumene" \ "All the oikoumene should be taxed"; "All 

the kingdoms of the oikoumene" ; "Have turned the oikoumene 

upside down"; "Their words unto the ends of the oikoumene" ; 

"Which deceived the whole oikoumene." 

ge = earth: "And ail the ge wondered after the beast." 
chronoi aionioi = times eternal: "Before the chronoi aionioi" ; 

"Kept secret in the chronoi aionioi." 

Summary 

The most comprehensive and most used word for world is 
kosmos. The word pertaining especially to the experiences 
and events of the world is aion. The word denoting the earth 
itself is ge. The phrase referring to historical times is chronoi 
aionioi. Every passage in which each of these five words 
occur, is found from the references below. 

References 
kosmos 



Matt. 4:8 




John 10:36 


Rom. 5: 12, 13 


5:14 




11:9, 27 


11: 12.15 


13:35,38 




12: 19, 25, 31, 46 


1 Cor. 1:20, 21, 27 


16:26 




12:47 


1:28 


18:7 




13: 1 


2:12 


24:21 




14: 17, 19, 22, 27 


3: 19, 22 


25:34 




14:30,31 


4:9. 13 


26:13 




15:18, 19 


5:10 


Mark 8: 36 




16:8. 11,20.21 


6:2 


14:9 




16:28,33 


7:21,33,34 


16:15 




17:5, 6, 9, 11, 12 


8:4 


Luke 9: 25 




17: 13, 14, 15, 16 


11:32 


11:50 




17: 18, 21, 23, 24 


14:10 


12:30 




17:25 


2 Cor. 1: 12 


John 1:9. 10.29 


18:20, 36, 37 


5:19 


3: 16. 17, 


19 


21:25 


7:10 


4:42 




Acts 17:24 


Gal. 4:3 


6:14,33. 


51 


Rom. 1 : 8, 20 


6: 14 


7:4, 7 




3:6, 19 


Eph. 1 : 4 


8: 12,23, 


26 


4: 13 


2:2, 12 


9:5, 39 






Phil. 2:15 



160 



GOSPEL KEY WORDS 



kosmos 



Col. 1 : 6 


Jas. 2: 5 


1 John 2: 17 


2:8. 20 


3:6 


3: 1, 13, 17 


ITim. 1: 15 


4:4 


4: 1, 3,4, 5.9, 14 


3:16 


1 Peter 1 : 20 


4: 17 


6:7 


3:3 


5:4, 5, 19 


Heb. 4:3 


5:9 


2 John 7 


9:26 


2 Peter 1 : 4 


Rev. 11: 15 


10:5 


2:5,20 


13:8 


1 1 : 7, 38 


3:6 


17:8 


Jas. 1 : 27 


1 John 2: 2, 15, 16 




aion 






Matt. 12:32 


John 9:32 


Eph. 1:21 


13:22, 39, 40, 49 


Acts 3: 21 


3:9. 21 


24:3 


15: 18 


6: 12 


28:20 


Rom. 12:2 


ITim. 6: 17 


Mark 4: 19 


1 Cor. 1 : 20 


2 Tim. 4: 10 


10:30 


2:6, 7, 8 


Titus 2: 12 


Luke 1 : 70 


3: 18 


Heb. 1 : 2 


16:8 


8: 13 


6:5 


18:30 


10: 11 


9:26 


20:34, 35 


2 Cor. 4:4 


11:3 


oikoumene 






Matt. 24: 14 


Luke 19:27 


Heb. 2:5 


Luke 2: 1 


24:5 


Rev. 3: 10 


4:5 


Rom. 10: 18 


12:9 


11:28 


Heb. 1 : 6 


16: 14 


17:6, 31 






ge 






Rev 13:3 






chronoi aionioi 






2 Tim. 1 : 9 


Titus 1:2 





Section Two 

PHRASE STUDY 

ALL TAUGHT OF GOD. John 6:45. See god's busct. 
" AS A THIEF IN THE NIGHT. ' 1 Thess. 5:2. 

This is the only passage in which this full expression occurs 
in the best proved texts of the original Greek. The first part 
of it "as a thief" is found also in verse 4, and in 2 Peter 3; 10, 
Rev. 3:3, and Rev. 16: 15. The last part "in the night" is 
given in A. V. in 2 Peter 3: 10, but there seems no textual 
authority for including it here. 

What is the force of this simile? Does Paul affirm to the 
Thessalonians that the coming of the Lord will be in the night, 
or does he merely liken it to the coming of a thief in the night 
time? The literal reading will answer this question: "That 
day of Lord as thief in night thus comes." This reads in the 
exact order of the original, from which we clearly infer that 
"thus" is a summing up of "as a thief in the night" before the 
verb is expressed. Hence the phrase "in the night" modifies 
"thief," not "comes." Whatever evidence may be found that 
the Lord will actually come in the night, it is not found in 
this text, nor in any other text where the phrase "as a thief" 
occurs. 

In Matthew 24 and Luke 12, where the same figure is 
used to impress the uncertainty of the exact time when the 
Lord appears, the implication is clear that the thief is repre- 
sented as coming in the night, as suggested by the phrase 
"in what watch." But again the idea "in the night" is a 
part of the figure used for comparison, and should not be 
connected directly with the idea of coming. 

161 



162 GOSPEL KEY WORDS 

"BELIEVE ALSO IN ME." John 14: 1. 

The interpretation of believe in this verse is a case parallel 
to that of search in John 5:39. (See under search The 
scriptures). In the Greek the verb for believe is pisteuete, 
which is identical in form in the indicative and the imperative. 
It may therefore be rendered in either mode in both instances 
of its use in this verse. Hence we must fall back upon the 
context to decide. 

The Greek order helps somewhat: "Ye believe in God, 
and in me [ye] believe" — two reasons why the disciples should 
not let their hearts be troubled, and both reasons true in 
their case. It would seem a late hour, and hardly fitting to the 
occasion, for Jesus to be exhorting the twelve to believe in 
him. Putting both verbs in the indicative scarcely leaves 
anything more to be said in favor of this rendering. 

"BORN AGAIN." John 3:3, 7. 

This phrase occurs only twice in the New Testament, both 
times in Jesus' interview with Nicodemus. The margin of A. V. 
gives the alternative reading born from above. The second 
word is anothen, found 14 times in the New Testament, and 
rendered from above 5 times, from the top (of a curtain) 3 times. 
But the idea up in this word takes also the same singular 
turn as our up and denotes completeness; as, cut up, eat up, 
write up, do up, use up, and the like, even to finish up. The 
idea of thoroughness in up may take other directions than 
upward. Luke, in introducing his Gospel, speaks of having 
understanding of all things anothen, "from the very first." 
Paul speaks to Agrippa of the Jews' knowing him anothen, 
"from the beginning." Going back to the beginning gives 
the idea of repeating, of doing over. 

So Jesus to Nicodemus: "Unless a man be born over, he 
can not see the kingdom of God, " and "Ye must be born over." 
That Nicodemus understood it in this sense is evident from his 
response, asking how a man could be born over from his mother 



GOSPEL KEY WORDS 163 

when he is old, but not asking how a man could go up to heaven 
and be born from above. Jesus' further explanation bears 
this out : ' ' born out of water and out of the spirit, ' ' in harmony 
with John the Baptist's phraseology "baptize you in water" 
and "baptize you in the Holy Spirit," and with Paul's repre- 
sentation of baptism as a birth into newness of life. Indeed, 
Paul asks the Galatians: "How turn ye again to the weak and 
beggarly elements which ye desire to serve again from the 
beginning (anothen)" that is, over again? 

While it is true that the new birth is from above, just 
as the believer is said to be "born of God," yet the lesson 
to Nicodemus seems plain: "That which is born of the flesh 
is flesh," and there is need of being born over, or born again — 
of regeneration; for it is equally true of the second, or new, 
birth, that "That which is born of the spirit is spirit." 

CAMEL AND NEEDLE'S EYE: Matt. 19: 24; Mark 10: 25; 
Luke 18:25. 

This passage is best understood by taking it literally 
For "needle" Matthew and Mark use the word of the common 
people — rdphis, from rapid = 1 sew. Luke uses the classical 
word belong, originally the point of a spear, later a needle. 
For "eye," all three writers use the simple word for hole — 
one made by boring or by wearing through. 

A rabbinical proverb for a visionary or impossible thing 
compares it to " an elephant going through the eye of a needle. " 
Being drawn from the Babylonian Talmud, the elephant is used 
rather than the camel, since it was familiar to Babylonians, 
while in Palestine the camel and not the elephant was well 
known, and was therefore substituted in the proverb. Vincent 
cites a passage in the Koran employing the same figure: "The 
impious shall find the gates of heaven shut; nor shall he enter 
there till a camel shall pass through the eye of a needle." 

Jesus had just been interviewed by the rich young man, 
who had turned away sorrowful because Jesus counselled him, 



i64 GOSPEL KEY WORDS 

if he wanted to be perfect, to sell his goods, distribute the 
proceeds to the poor, and come and follow him. To his disciples 
looking on, Jesus said, "It is hard for a rich man to enter 
into the kingdom of heaven." Or, as Luke puts it so well, 
"How hardly [with what difficulty] do those having money enter 
into the kingdom of God; for," he continues, "it is easier for 
a camel to enter in through the eye of a needle than for a rich 
man to enter into the kingdom of God, " — both things impossible 
with men. To the question of the perplexed disciples, "Who 
can be saved?" Jesus cleared away the mist by saying 
plainly; "The impossible with men is possible with God." 
This is the very point to which he desired to bring them — to 
sense their dependence on God. His use of the proverb helped 
much to impress the lesson. 

That the camel was frequently mentioned in proverbial say- 
ings is suggested by the charge against the Pharisees of strain- 
ing out a gnat and swallowing a camel. No fanciful or strained 
interpretation of "needle's eye" is needed to understand 
the passage under consideration. 

"CAST THEM DOWN TO HELL. " 2 Peter 2:4. 

This is said of the angels that sinned. God did not spare 
them, but (literally) "to pits of darkness, having cast them 
down to Tartarus, he committed them, unto judgment being 
reserved." 

The entire phrase "cast them down to Tartarus" is the 
rendering of the verb tdrtdrdd = put in Tartarus. This word 
is used nowhere else in the New Testament. In Greek myth- 
ology, Tartarus was a dark abyss as far below Hades as earth 
is below heaven, the prison unto which the rebellious Titans 
and others were cast. Peter's use of it does not imply belief 
by him that such a place existed, but affords a forcible means 
of expressing how far or how completely the sinning angels 
were cast down from their exalted position in heaven (Elysium, 
in Greek mythology, the extreme opposite to Tartarus). In 



GOSPEL KEY WORDS 165 

other words, these angels, as a result of sin, were cast from the 
regions of exceeding glory to the deepest abyss of darkness 
conceivable, degraded from the rank of covering and minister- 
ing cherubs to the ignominious state of prisoners awaiting 
judgment. How fitting Peter's concluding assertion in verse 
9 that "The Lord knoweth how to reserve the unjust unto 
the day of judgment to be punished." But, thank God, he 
also "knoweth how to deliver the godly out of temptations." 

To say that these angels, or any other sinners, are now 
in a place of burning torment, is to charge God with the gross 
injustice of punishing before judgment. In fact, that judg- 
ment is to be the most democratic and impartial the universe 
has ever seen. Fallen angels and other sinners are to be judged 
by redeemed men, unf alien angels, and the elders round about 
the throne, with Jesus as advocate and God as judge. Read 
1 Cor. 6:2, 3, and Rev. 2: 10-4, also Dan. 7:22, and other 
passages. 

Language similar to Peter's is used in two other places 
in the New Testament: (1) Jude 6 says that these same angels 
God (literally) "into judgment of great day in bonds eternal 
under darkness hath reserved." (2) John in Rev. 20: 1-4 says 
that he saw a loyal angel seize Satan, the archangel of evil, 
and bind him with a great chain, and that the angel "cast 
him into the abyss (bottomless pit), and locked it and sealed 
it," to stop his work of deception till the work of judgment 
was completed. 

Hence what John expresses with abyss — a pit without 
any bottom, Peter expresses with darkness — a place as far 
below Hades (the ordinary region of the grave) as the earth 
is below heaven. Hence Peter's "pit of darkness" and John's 
"bottomless pit" are about as nearly synonymous as two expres- 
sions could be, and both are used of the fallen angels, including 
the fallen archangel. Jude's testimony harmonizes with both, 
though not quite so strong. 



166 GOSPEL KEY WORDS 

CHARITY AND LOVE. 

These two words are represented in the original by the 
same word — agape. This is the noun corresponding to dgdpdo — 
I love. (See under love (verb) ). The word agape is never 
rendered any other than charity or love, except once (Col. 1 : 13), 
where it is dear, that is, literally, of his love. No other word 
is rendered charity, and no other single word is rendered love. 
In ten instances, love comes from phil in compound. (See 
phileo under love (verb) ). Thus: 

1. phil-ddelphid = \ove of a brother (Rom. 12: 10; 1 Thess. 
4:9; Heb. 13:1; 1 Peter 1:22; 2 Peter 1:7— in the latter 
two, brotherly kindness) : The adjective form is found in 1 
Peter 3 : 8, rendered love as brethren. 

2. phil-drgurid = love of money (1 Tim. 6: 10). The 
adjective form is found in Luke 16: 14 and 2 Tim. 3 : 2, rendered 
covetous. 

3. phil-anthrbpid = love of man (Titus 3:4; Acts 28: 2 — in 
the latter rendered kindness). The adverbial form of the same 
word is found in Acts 27 : 3, rendered courteously. 

4. phil-Oteknos = loving children (Titus 2:4). 

5. phil-andros = loving one's husband (Titus 2:4). 

6. phil-6theos = loving God (2 Tim. 3:4). 

7. phil-dgathbs = loving good [men] (Titus 1:8). 

8. phil-dxends = loving a stranger or guest (1 Tim. 3:2; 
Titus 1 : 8 ; 1 Peter 4:9). The corresponding noun is found in 
Rom. 12:3 and Heb. 13:2. 

9. phil-edonos = loving pleasure (2 Tim. 3:4). 
10. phil-autds = loving self (2 Tim. 3:2). 

The word charity comes through the Latin from the Greek 
charis = grace, unearned favor. Hence its modern use is more 
in keeping with its original sense, than is its use in A. V. as 
a synonym with love. 

"THE EARTH ALSO." 2 Peter 3: 10. 

Some difficulty with the meaning of this phrase has been 









GOSPEL KEY WORDS 167 

caused by the rendering of its verb in A. V., "shall be burned 
up," when the Scriptures seem to teach elsewhere that the 
earth is only to be purged by fire, melted over, and renewed. 
Some seek to avoid the difficulty by connecting the phrase 
"the earth also" with the preceding verb "shall melt," which, 
incidentally, the punctuation in A. V. justifies. It would not 
be inconsistent, either, with Greek idiom to add a second 
subject after the verb is expressed. It would be consistent 
also with a more literal rendering of "shall melt," which 
means shall be dissolved — broken up organically, the root 
of the word being used in our words analyze, analytic. 

On the other hand, if "earth" is connected with the pre- 
ceding verb, "works" also should be, since these two words 
are closely connected in the original, in both thought and 
expression. This would be the best way to dispose of the 
passage if the verb "shall be burned up" were omitted. There 
is much variance in manuscripts and authorities as to the 
correct form of this latter verb, or whether it should not be 
omitted altogether. Westcott & Hort, one of the best edited 
texts we have, employs the verb "shall be found," which has 
the best justification in all texts in which any verb is used. 
But Westcott and Hort classifies this verb under "suspected 
readings," giving as the most probable error the omission of 
not before "found," but cites also readings in which the verb, 
or the entire clause is omitted. Others have suggested the 
use of the verb "shall be burned up" or "shall vanish," but 
only as an emendation. 

Since Peter is describing in this verse the breaking up 
of the organic heavens and earth, with the works therein 
as they now stand under conditions of the curse, as is shown 
by his use of "dissolved" (see above), it is reasonable to con- 
clude that he is drawing a comparison with the disorganiza- 
tion by water at the time of the deluge, which latter he de- 
scribes by a stronger word than "dissolve," namely, "perish" 
(see verse 6). As now we disorganize some elements by dis- 



168 GOSPEL KEY WORDS 

solving them in water, but for more resistant elements re- 
quire heat to fuse them, so Peter would have us understand 
that the second destruction of the earth (by fire) is a more 
complete work than the first one (by water) ; and he would 
remind skeptics and scoffers that if the normal state of the 
world was so violently disturbed by water then, so by the 
same word the world which is now is reserved for a more com- 
plete dissolution by fire. 

In the 12th verse, Peter speaks of the "heavens being on 
fire" and thereby dissolved — the same word rendered "melt" 
in verse 10. He then says the "elements shall melt" — this 
being a different and the literal w T ord melt. The term melt 
means simply dissolve by fire. It is necessary for this to happen 
to the elements of the earth and the atmosphere before they 
can truthfully be called new, as they are in verse 13 and in 
Rev. 21: 1. This term is not applied to the earth after the 
flood, but merely that "the face of the ground was dry," 
and Noah was bidden to cultivate and replenish the earth. 

Therefore Peter's story hangs together, his comparison 
of the two great world destructions is clear and forcible, scoffers 
are rebuked for daring to assume that the second one will not 
come as surely as did the first, and a basis is found for exhorta- 
tion to diligence in preparing for the coming of the Lord. 

FAITH and BELIEF 

It is our custom in English to distinguish between faith 
and belief, and there is a real distinction to be made; faith 
being conviction and trust resting upon a sure foundation, while 
belief is mere acceptance or view, with or without solid ground 
to rest upon. A good synonym for faith is confidence, for 
belief is opinion or judgment. 

In the New Testament, naturally, we have to do chiefly 
with faith. But since belief in English has a corresponding 
verb, believe, and since faith has no such verb, faith must use 
believe also for its verb. This fact gives rise to a very interesting 
study of these two words in the original. 



GOSPEL KEY WORDS 169 

In Greek, faith has its corresponding verb, adjective, 
and abstract noun — all built on the same stem. The noun 
faith is ptstis, the verb is pisteu'd (with its corresponding nega- 
tive, apisteo), the adjective is pistos (with its corresponding 
negative apistos), the abstract noun (negative) is apistia. 
These are all built on a stem meaning win over, persuade (usually 
by fair means). When one is won over to a thing, he has 
belief, confidence, trust, in it. How fittingly and effectively 
this idea runs through the variation of words on this stem, 
we may best see by a few examples. 

The word pistis = faith, is found 244 times in N. T., always 
rendered faith except in 5 places, where it is belief (2 Thess. 
2:13), assurance (Acts 17:31), fidelity (Tit. 2:10), believe 
(Rom. 3:26; Heb. 10:39). Thus Jesus: "I have not found 
so great pistis, no, not in Israel"; "According to your pistis 
be it unto you " ; " If ye have pistis as a grain of mustard seed ' ' ; 
"Shall he find pistis on the earth"; "The just shall live by 
pistis"] "Stephen was a man full of pistis"; "The law is not 
of pistis"; "The household of pistis"; "Now pistis is the 
substance of things hoped for"; "The author and finisher 
of our pistis"; "The patience and pistis of the saints." 

The verb pisteuo = believe, have confidence in, trust. It 
is found 241 times in N. T., always rendered believe except 
6 times commit to, once commit to trust, and once put in trust. 
Thus: "Repent and pisteuo the gospel"; "If thou canst pisteuo, 
all things are possible"; "Lord, I pisteuo"; "Jesus did not 
pisteuo ( = intrust) himself to them"; "I pisteuo that Jesus 
Christ is the Son of God"; "Beloved, pisteuo not every spirit." 
Not found in the book of Revelation. 

The adjective, pistos, is found 67 times, rendered faithful 
55 times, believing, believers, or that believe 9 times, true 2 times 
(2 Cor. 1: 18; 1 Tim. 3: 1), and sure once (Acts 13: 34). Thus: 
"a pistos and wise servant"; "Thou hast been pistos over 
a few things"; "God is pistos"; "a pistos minister of Christ"; 



170 GOSPEL KEY WORDS 

"He is pistos and just to forgive us our sins"; "Be thou pistos 
unto death"; "Was called Pistos and True." 

The negative form, apistos, is found 23 times in N. T., 
rendered unbelieving, unbelievers, or that believe not, 16 times; 
faithless (its literal meaning) 4 times; infidel 2 times (2 Cor. 
G: 15; 1 Tim. 5:8); and thing incredible once (Acts 26: 8). 

The corresponding abstract noun, apistia, is found 12 
times, rendered uniformly unbelief, that is, (literally) faith- 
lessness. Thus in a certain place Jesus did not many works 
because of their apistia. The father of the deaf and dumb 
child said with tears, "Lord, I pisteuo, help thou mine apistia." 

One other word deserves notice in this connection, though 
it is rendered believe but 3 times, and its negative abstract 
noun unbelief but 4 times. It is of importance here because 
it contains the original root on which pistis and its several 
derivatives are based. This word is peitho = 1 persuade. Its 
root is pith, which combined with the suffix tis, by a euphonic 
change beccmes pistis. The wcrd peitho used in the passive, 
be persuaded, easily passes into believe or obey. It is rendered 
believe in Acts 17: 4; 27: 11; 28: 24. In most of the other 
54 places it cccurs, it is rendered persuade, though obey, trust, 
and be confident also occur. It is a favorite with Paul and 
Luke, being used by them in all but 6 of the 57 places it occurs; 
as "For I am peitho that neither death nor life, nor angels etc. " ; 
"Almost thou peitho me to be a christian"; "Knowing the 
fear of the Lord, we peitho men". 

The corresponding negative abstract noun of peitho is 
rendered unbelief in Rom. 11: 30, 32; Heb. 4: 6, 11. 

Summary 

Faith and belief should be distinguished in English, though 
like all synonyms, they have a common ground. The word 
belief occurs but once in the New Testament. Faith with 
its variations, and believe with its variations are, with slight 
exception, built on the same stem in the Greek. This stem, 



GOSPEL KEY WORDS 171 

in turn, is based on an original root meaning win over, found 
in the word most often rendered persuade in the New Testa- 
ment, which in the passive goes over easily into the idea obey, 
trust. Thus we have easily linked together the wonderful 
gospel group : believe, faith, obedience, trust. 

"TO FINISH HIS WORK." John 4: 34. 

This familiar expression of Jesus, with a slight modifi- 
cation, has become a common phrase with us: "to finish the 
work." It would be an improvement if we used the exact 
wording of Jesus and spoke of finishing his work. Jesus summed 
up his mission on earth as essentially two things : " to do the will 
of him that sent me, " and "to finish his work. " The mission of 
any follower of his could not be better expressed. 

The word used for finish here is lelewd = I bring to com- 
pletion what has been undertaken. It is from telos = end, 
which is the word most frequently used i:i the New Testament 
for end of the world, for enduring to the end, for end of your 
faith, for beginning and the end, and like expressions. 

In accordance with the definition of his mission, Jesus 
said in his prayer following the Last Supper "I have finished 
(teleioo) the work which thou gavest me to do. " While hanging 
on the cross, his last words were, "It is finished (teleo — a 
slight variance of teleioo) . " So Paul in his last letter to Timothy 
said, "I have finished (teleo) the course, I have kept the faith." 
Thus to Christ, to Paul, and to all Christians is given a part 
in the work foreseen by the prophet John in vision, that "the 
mystery of God should be finished (teleo)." 

This same word is frequently rendered in the New Testa- 
ment perfect or make perfect, which perhaps conveys the best 
meaning of teleioo now teleo — to carry through, accomplish, 
fulfil. 

"GOD FORBID." Rom. 3: 3 and elsewhere. 

This expression is found ten times in Romans and five 



iVl GOSPEL KEY WORDS 

times elsewhere in the New Testament. The curious thing 
about the phrase is that in the original it contains neither 
the word God nor the word forbid. It reads literally in this 
simple way: May it not happen, or, in more characteristically 
scriptural language, May it not come to pass. 

Applying this reading to a few typical passages, we feel 
its force: "Shall their unbelief make the faith of God without 
effect? May it not come to pass." Rom. 3:3. "Do we then 
make void the law through faith? May it not come to pass." 
Rom. 3:31. "Shall we continue in sin that grace may abound? 
May it not come to pass." Rom. 6 : 2. "Was then that which is 
good made death unto me? May it not come to pass." Rom. 
7: 13. il May it not come to pass that I should glory, save in 
the cross of our Lord Jesus Christ." Gal. 6: 14. 

What about forbid in other passages? This word is from 
koluo, — I cut short, prevent, hinder, forbid. Hence forbid 
is the mildest definition of the term, that is, command or 
attempt to prevent. It is used in the New Testament 23 times, 
and a compound of it once. Typical passages are: "Suffer little 
children to come unto me, and koluo them not"; " Koluo not 
thy coat also"; "But was let {koluo) hitherto"; "Forbidding 
{koluo) to marry." 

''GOD'S ELECT." Rom. 8:33. 

The simple term "elect" and phrases like "God's elect," 
and "elect of God" are used some sixteen times in the New 
Testament. To these may be added the word "chosen" used 
seven times and representing the same original word as "elect, " 
which is eklektos, represented in our eclektic, and coming from 
the verb eklego, meaning I gather out, I select, I choose out. 
It is used in a concrete way in "they chose out {eklego) the 
chief rooms." It is found also in many familiar passages: 
"of them he eklego twelve." "Mary hath eklego that good 
part." "The apostles whom he had eklego." "They eklego 
Stephen." "God hath eklego the foolish things of the world." 



GOSPEL KEY WORDS 173 

Carrying over the idea of the verb into the verbal, we can 
feel its force. One main use of the verbal is to denote a com- 
pleted act in passive form, being in this sense practically equiva- 
lent to the perfect passive participle. Hence eklektos desig- 
nates one who has been chosen — a chosen one. Compare it 
with didaktos (taught) in John 6 : 45 : " They shall be all didaktoi 
of God" — (literally) "They shall all be God's taught ones 
(or God-taught ones)." Doubtless God will continue to 
teach them, but the assertion here is confined to the fact 
that these have all been taught of God and hence are among 
the eklektoi, called in Greek hoi eklektoi. 

Jesus is called the eklektos of God (Luke 23 : 35 ; 1 Peter 
2:6). Angels are called eklektoi (1 Tim. 5: 21). Two verbals are 
used in the familiar passage "many are called, but few are 
chosen"; that is, "The kletoi (invited) are many, but the 
eklektoi (accepted) are few." j In the victory of the Lamb, it is 
said that "they that are with him are both kletoi, and eklektoi, 
and pistol (faithful)." Rev. 17: 14. Also: "shall deceive the 
very eklektoi"; "shall gather together his eklektoi." "Shall not 
God avenge his eklektoi?" "Ye are an eklektos generation." 
"The elder unto the eklektos lady." "Salute Rufus eklektos 
in the Lord." 

Perhaps the most difficult use of eklektos is in Peter's 
" eklektoi according to the foreknowledge of God." For a 
study of this point, see predestinate. 

The corresponding abstract noun of eklego is ekloge, found 
seven times in New Testament, rendered uniformly election, 
the passage of Acts 9: 15 reading literally, "He is a vessel of 
election unto me." 

Peter's exhortation may well close this study: "Give 
diligence to make your calling [klesis] and election [ekloge] 
sure." If election is predestination, Peter's exhortation is 
vain, for our diligence would have nothing to do with the 
sureness of our election. 



11U GOSPEL KEY WORDS 

"HEAPED TREASURE TOGETHER FOR THE LAST 
DAYS." Jas. 5:3. 

This passage reads literally: "ye laid up treasure in the 
last days," making this a more vivid sign of the times than to 
think merely of treasure heaped up for the fires of the last 
day. The heaping up itself is a sign, marvelously fulfilled in 
these days of colossal and accumulating fortunes, which is in 
exact contravention of Christ's words, "Lay not up for your- 
selves treasures upon earth." 

The phrase "in the last days" used by James is exactly 
the same as that found in Acts 2: 17 and 2 Tim. 3:1, and 
the same in all but number as that used repeatedly by Jesus, 
in John 6:44; 7:37; 11:24; 12:48. This passage by James 
is also in harmony with the literal reading of the first verse: 
"Weep and howl for your miseries that are coming upon you" 
— not "shall come. " And further: "Your wealth has (literally) 
rotted, and your garments have become motheaten. Your 
gold and your silver has rusted, and their rust will be for 
testimony against you and will eat your flesh as fire." These 
are vigorous terms, and some of them abnormal, as gold and 
silver do not ordinarily rust, nor riches rot. But they are a 
fitting description of an abnormal condition in abnormal 
times — "the last days." Note this statement by one writer: 

"Fifty years ago there were not to exceed fifty millionaires 
in the United States, and their combined fortunes did not 
exceed probably $100,000,000, or one per cent of the then 
aggregate wealth of the nation. Today a bare one per cent of 
our population owns practically ninety-nine per cent of the 
entire wealth of the nation." 

A recent press notice states that in 1920 there were over 
20,000 millionaires in the United States. 

"IN THE LAST DAYS." Acts 2: 17; 2 Tim. 3: 1; Jas. 5:3. 

This phrase is literal, and is identical in the three passages 
cited by the references. The word last itself, however, deserves 






GOSPEL KEY WORDS 175 

a little study to feel its real force. It is eschatos — outermost, 
apparently a superlative based on ek or ex — out. It is repre- 
sented in the theological term esckatology. 

The word eschatos, then, stands for the superlative con- 
ception in any direction — space, time, degree, kind. It is used 
of day or days by Jesus 6 times in the Gospel of John (see 
References), once by Luke in Acts, twice by Paul, once by 
James, once by Peter. Of time, it is used by Peter: "ready 
to be revealed in the eschatos time," "manifest in these eschatos 
times"; by John: "It is the eschatos time"; by Jude: "mockers 
in the eschatos time." 

But this word is used of many other things than time, 
typical of which are: " till thou hast paid the eschatos farthing" ; 
"the eschatos of that man shall be worse than the first"; "the 
first shall be eschatos"; "eschatos of all, the woman died"; 
"the eschatos mite"; "with shame to take the eschatos room"; 
"unto the eschatos part of the earth"; "the eschatos trump"; 
"the eschatos enemy"; "I am the first and the eschatos"; "the 
seven eschatos plagues"; and Jairus said, "my little daughter 
lieth in the eschatos state." 

"LOOKING FOR AND HASTING." 2 Peter 3: 12. 

By reading the connection it will be seen that this phrase is 
part of an exhortation. Its basis is found in verse 11, (literally) 
"all these things being thus in process of dissolution." The 
verb "shall be dissolved" is a present participle in the original, 
and shows that the things described in verse 10 are already 
beginning to take place. 

In view of this, Peter raises the rhetorical question (one 
that answers itself) "what kind of persons ought ye to live 
in holy conduct and deeds of consecration while looking for 
and hastening the coming of the day of God?" The word 
"hastening" in this verse and "be diligent" in verse 14 are 
the same. The one urges us while looking for, to hasten the 
coming of the Lord: the other, while looking for, to hasten 



176 GOSPEL KEY WORDS 

to he "found of him in peace, spotless and blameless." Each 
one depends on the other. 

"A MORE SURE WORD OF PROPHECY." 2 Peter 1: 19. 

With what is the "word of prophecy" compared in the 
phrase "more sure"? 

First note what this scripture actually says. Literally 
it reads: "And we have more sure the prophetic word." Peter 
has just said that he was not telling "cunningly devised 
fables" but what he had personally witnessed and heard 
"of His majesty." "And we have," he continues, "some- 
thing more sure than my personal testimony — the prophetic 
word." Then in verses 20 and 21 he shows why prophecy 
is so fully to be relied upon. 

There is another possible interpretation of "more sure," 
namely, that the prophetic word is made more sure by the 
addition of personal testimony, but this seems inconsistent 
with the elaboration on prophecy in the last two verses of 
the chapter. 

"OF MYSELF." John 5: 30 and elsewhere. 

This phrase is often misinterpreted and misused. The 
difficulty grows out of the ambiguity of the little word of, 
with its various meanings in English. Its two meanings dealt 
with chiefly in this study are the two most likely to be mis- 
taken one for the other; viz., (1) of denoting source, as "born 
of God"; (2) of meaning about, concerning, as, "He spake of 
his death." The expressions most easily confused between 
these two meanings occur mostly in John. 

As denoting source, the word of is represented in the original 
by two prepositions: ek — out of, and apo — from. For example, 
John 3:31 reads literally: "The (one) being ek the earth, 
ek the earth is, and ek (not about) the earth speaks." like- 
wise 1 John 4:5: "They are ek the world, therefore ek (not 
about) the world they speak." Also of the father of lies: 



GOSPEL KEY WORDS 177 

"When he speaketh a lie, he speaketh ek his own" — out of his 
own resources, not about them. 

By apo, in this sense of source, our of is represented in 
several important places. Thus John 7:18 says, "He that 
speaketh apo (from, as a source— not about) himself, seeketh 
his own glory. " This is the statement of the general principle. 
Then it is distinctly said in John 11: 51 that Caiaphas in his 
notable speech about Jesus did not speak apo himself, but 
his message was given him of the Spirit because of his occupy- 
ing the office of high priest. Again we are told that "when 
the Spirit of truth is come, he will guide you into all truth," 
for even He ' ' shall not speak apo himself, but what he shall hear 
(from the Father), that shall he speak." It is likewise said of 
the branch that it can not "bear fruit apo itself except it abide 
in the vine." 

Now applying apo for of in the phrase "of myself," we 
get the sense of source clearly. Jesus states the general principle, 
"I can apo myself do nothing." (John 5:30). He says, 
"I did not even come to earth apo myself," but the Father 
sent him. (John 7:28). But the places where He is most 
often misunderstood is where he says, "The words that I 
speak unto you, I speak not apo myself" — from myself as the 
source, not about myself; for "the Father that dwelleth in me, 
he doth the works" of speaking. Also in John 7: 17, he uses 
the same phrase in "whether I speak apo myself." One of the 
few places where apo is rendered with the literal meaning 
from after the idea of speaking, is Heb. 12:25, "him that 
speaketh from heaven." In harmony with this is the literal 
reading of the last clause in 2 Peter 1: 21, "but by the Holy 
Spirit moved men spake apo God." They were not merely 
"men of God," as the A. V. puts it, but the message they 
bore was from God. (See also under "prophecy of private 
interpretation.") Substituting from for of in the various 
places cited above, gives the true meaning without ambiguity. 

On the other hand there is a passage here and there in 
which one might expect apo in the light of the foregoing study, 
7 



178 GOSPEL KEY WORDS 

but in which peri (about, concerning) is used instead. Thus: 
"If I bear witness peri myself, my witness is not true"; for, 
he says further, " another is the one bearing witness peri me, 
and I know that true is the witness which he beareth peri me." 
John 5: 31, 32. See also verse 39. 

In apparent contradiction, but only apparent, is Jesus' 
answer to the Pharisees making the charge: "Thou bearest 
witness peri thyself, thy witness is not true." John 8: 13. 
Jesus replied: " If I bear witness peri myself, my witness is true 
because I know whence I came" — the source, and hence what I 
testify comes from the same source; in other words, "I speak 
not apo myself peri myself, but I speak apo heaven whence 
I came." 

Again: "This he said peri the Spirit" (John 7: 39), though 
of course, as on all other occasions, he also said it apo the Spirit. 

Summary 

The word of frequently varies between two meanings; 
(1) Source, represented in the Greek by ek — out of, and by 
apo — from; (2) Reference, represented by peri. 

"OCCUPY TILL I COME." Luke 19: 13. 

The term occupy here is a little misleading. Though used 
as the verb corresponding to occupation in the sense of carry- 
ing on a business, yet we do not ordinarily attach this meaning 
to the verb occupy. To the modern reader it suggests that 
the nobleman's direction to his servants was to occupy his 
place, and carry on his affairs during his absence. But the 
parable plainly shows that he distributed some of his capital 
to his servants and laid on them an individual responsibility 
for its use. 

Hence this direction (literally): "Do business, trade, till 
I come. " The word used is pragmateuomal = I deal with affairs. 
The corresponding noun is found in 2 Tim. 3:4, "No man 
that goeth forth to war entangle th himself with the pragmateia 



GOSPEL KEY WORDS 179 

(business affairs) of his (personal) life." The simplest form of 
noun is rendered business in Rom. 16:2. The root of this 
word is represented in the philosophical terms pragmat-ism. 
and pragmat-ic. 

PETER'S RAINBOW ("Ladder"). 2 Peter 1:5-7. 

The eight Christian graces enumerated here by Peter are 
often called "Peter's Ladder," but in the light of the con- 
text and of the literal reading of the original it may more 
fittingly be called "Peter's Rainbow." In the first four verses 
Peter addresses his epistle to those who have attained "like 
precious promises." The burden of his epistle, to the last 
verse, is that those who have attained faith through the promises 
may experience Christian growth, becoming "partakers of the 
divine nature. " "For this very reason (reads verse 5 literally), 
bringing to bear also (besides the promises) all diligence, 
supply in your faith virtue, and in your virtue knowledge, " etc. 

It is not enough to obtain faith, it must work in the life 
and bear fruit in Christian graces, each one distinct yet blend- 
ing with the others, like the colors in the rainbow. There 
is this striking coincidence between the graces enumerated 
here and the colors of the rainbow: letting the last grace, 
love, represent the rainbow, there are seven graces as there 
are seven colors in the rainbow. These seven graces blended 
together in the life constitute, in a word, love — the fulfilling 
of the law— just as the seven colors in the rainbow blended 
together produce white light. Throw a spray of water into 
the sunlight at the right angle, and white light is decomposed 
into the seven colors of the rainbow. So love put to test in 
the life will yield the seven graces. 

Hence "Peter's Rainbow" seems a more fitting phrase 
than "Peter's Ladder." 

"NO PROPHECY ... OF ANY PRIVATE INTER- 
PRETATION." 2 Peter 1:20. 

Peter is here laying down the basis for giving heed to the 



i80 GOSPEL KEY WORDS 

prophetic word. It lies, he says in (literally) "knowing that 
no prophecy of scripture comes of one's own setting forth, 
for not by will of man was brought prophecy ever, but by 
Holy Spirit moved men spake from God." This makes clear 
the source of prophecy and the means of its utterance. It is 
therefore more sure than any other testimony and if studied, 
the same Spirit that indited it will shed light upon the soul 
of him who takes heed to it. (See also under "Of Myself.") 

SABBATH in Matt. 28:1. 

The chief point of difficulty in this passage lies in harmoniz- 
ing the phrase "in the end of the Sabbath" with "dawn toward 
the first day of the week. " The Greek for in the end is a single 
adverb dps§ = \aX.z. Though this word usually denotes the 
late or last part of the period of time in question, what Matthew 
intended it to mean here is made plain by the defining clause 
that follows: "the [hour] dawning into the first [day] of the 
week." The base of this clause, "the dawning," is put in the 
dative form — the usual one for denoting time when. Hence 
we may read it: " at the dawning of the first day of the week. " 
The supplying of the word hour or day is justified by the fact 
that the participle dawning and the numeral first are both 
in the feminine gender (showing that a feminine noun is under- 
stood) ; by the fact that both hour and day are feminine ; and 
by the additional fact that the Greek commonly omits day or 
hour in designating a day of the week or an hour of the day, 
as indeed we do in English when we say "the tenth of the 
month" or " three o'clock" (three hours by the clock). 

This interpretation is confirmed by the three other gospel 
writers in defining the time when the women came to the 
sepulcher. Mark says plainly, "the Sabbath having passed." 
Luke says : "the first day of the week, at deep dawn " (the dawn 
scarcely breaking, very early). John says: "the first day of 
the week ... in the morning darkness yet being." 

That the adverb opse in this connection may be properly 



GOSPEL KEY WORDS 181 

rendered after, is confirmed also by the Modern Greek trans- 
lation which reads literally: 

"After was passed the Sabbath, about the breaking of 
the first day of the week, came Mary Magdalene, etc." 

Some have interpreted the phrase "first day of the week" 
used by Matthew, Luke, and John, to mean "first of the Sab- 
baths," that is, the first sabbath in the succession of sabbaths 
alleged to be newly instituted and observed on the first day of 
the week in honor of Christ's resurrection. For this they give 
two reasons : the word day is a supplied word ; and the word week 
in Greek is literally sdbbdtd, the plural of sdbbaton, and hence 
may be rendered sabbaths. While both these observations 
are true, the conclusion from them is impossible. The worP 
sabbaton is neuter in gender, and the word first is feminine. 
Hence to make first mean first sabbath would violate the most 
fundamental and invariable law of Greek inflection — that all 
modifying adjectives must agree in gender, as well as in case and 
number, with the noun modified. The true word to supply with 
first is day, which is feminine in gender, and which is generally 
omitted in designating days of the week or month, as already 
pointed out above. 

(For further information on the form and use of sabbaton 
see under sabbath). 

"SEARCH THE SCRIPTURES." John 5:39. 

Is this sentence a command, "search ye the scriptures," 
or a mere assertion, "Ye search the scriptures!" With all 
their extended inflection, Greek forms occur here and there 
that can not be distinguished as far as the forms themselves go. 
The verb search in this passage is an instance of this kind. 
The Greek original is er annate which is exactly the same in 
form in the present indicative and the present imperative, 
with the subject indicated by only the second person plural 
ending of the verb form. We are therefore thrown back upon 
the context to determine which it is. 



182 GOSPEL KEY WORDS 

It hardly seems necessary to go further than the verse 
itself to decide. The reason given in the "for" clause does 
not harmonize with the imperative use of search, for Jesus is 
speaking to the Jews here, and would hardly bid them to search 
the Scriptures because they think in them they have eternal 
life. It would, however, be very consistent to say to them, "Ye 
search the scriptures because in them ye think ye have eternal 
life," then press upon them the fact that those very scriptures 
on which they depend for eternal life, are the very ones that 
testify of him. Yet they would not believe on him! "Ye will 
not come to me [the only means of life] that ye might have 
life" — the very eternal life which they believe they obtain by 
searching the scriptures, which testify of Jesus! This agrees 
also with what he says in verse 38. 

Hence the only consistent view is that search is used in 
the indicative mode, which would be made clear by prefixing 
its subject Ye. 

Very different is the word search in John 7 : 52, for here 
it is the singular number, which has a distinct form in the 
imperative and can not be mistaken for the indicative. 

"SLACK CONCERNING HIS PROMISE." 2 Peter 3:9. 

In this passage is found one of the best statements of 
the reason for the present fact that "my Lord delay eth his 
coming." It is not, says Peter, because the Lord is slack 
about keeping his promise. Literally this verb means is slow, 
is late, delays. Its root does not appear in English derivatives, 
but it is used by Modern Greeks for evening, the late part 
of the day. Men usually regard delay or lateness as owing 
to slackness or lack of foresight. But Peter affirms that the 
Lord is not slack, but if his delay is long, he is suffering long 
for our sakes, for he does not will that any perish, but he 
does will that all come to repentance. He commands that 
the gospel be preached to "every creature." Every day 
some soul, many souls, are coming to repentance; and until 



GOSPEL KEY WORDS 183 

the last creature shall have heard the gospel, who would will 
that the Lord cease his longsufTering, declared in verse 15 
to be salvation to the unsaved, and that he usher in the glad 
day immediately? 

"SUPPER BEING ENDED." John 13:2. 

The most approved reading of this phrase, including the 
text of Westcott and Hort, is (literally) "supper going on," 
the participle being present and meaning taking place or being 
in progress. The word is a form of that verb rendered so often 
in the New Testament "it came to pass." 

Acceptance of this reading makes the narrative in this 
chapter consistent throughout; for verse 4 represents Jesus 
as rising from supper, not from the table; verse 12 says that 
after the feetwashing he (literally) "reclined again "—resumed 
his place at the supper table ; verse 26 represents him as dipping 
a morsel of bread and giving it to Judas — doubtless in the 
course of the meal as they ate and conversed. 

If we say that supper was ended before all this, the narra- 
tive is hardly consistent with itself. 

"THIS GENERATION. " Matt. 24 : 34, and elsewhere. 

Without attempting to determine definitely or finally 
what this much-studied phrase covers, we may notice the 
general use of the two words in it, that we may ascertain as 
nearly as possible what the phrase says. 

The word for generation used here is gened. (For its de- 
rivation and meaning, see generation, i.). This word 
is found but a few times outside of the Gospels. In the Gospels, 
it does not occur at all in John, 5 times in Mark, 13 in Matthew, 
and 14 in Luke. In these three Gospels, the last time it is 
found in each case is in the phrase we are studying: "This 
generation." In every other place in these three Gospels, 
gene a unquestionably refers to people — 29 times in all. In 
Acts, whose author is one of the Gospel writers, genea un- 



m GOSPEL KEY WORDS 

doubtedly refers to people in 3 out of the 5 times it is used. 
In the other 2 (Acts 14:16 and 15:21), the time element 
prevails, though there is no reason why in these places it may 
not be rendered generation instead of time, since it refers to 
people who lived in times past. 

Outside of the Gospel writers, genea is found only 5 times, 
all used by Paul, and referring ultimately to people, though 
in three places the time element is strong. 

The word "this" is the common Greek demonstrative 
pronoun. It always refers to what precedes, and usually to 
what immediately precedes, unless there is something follow- 
ing specified to which it plainly refers. The same is true 
of its plural these used in "these things" in the same sentence. 
Since, therefore, nothing follows to which either could refer, 
these must refer to the "these things" in the preceding verse, 
and these in turn to the things described in verses 29 to 31 
preceding. Mark's record is substantially the same as 
Matthew's. Luke's record is more specific, making it plain 
that when "these things begin to come to pass," it is "re- 
demption" that "draweth nigh" (Luke 21: 28), and that when 
"these things come to pass," it is "the kingdom of God" that 
is "nigh at hand" (verse 31) — not merely the destruction of 
Jerusalem or some other minor event. 

It would seem manifestly inconsistent, therefore, to 
apply this in the phrase "this generation" to any other than 
the generation that sees "these things" come to pass, and 
that lives in the time when "redemption draweth nigh" and 
when "the kingdom of God is nigh at hand." 

As to the scope of the word generation itself, we can hardly 
be dogmatic or over-definite. In its very origin and definition 
it is not sharply defined, and can not be, either in time or 
in individual identity of persons who make up the generation. 
We have already seen that this word in Bible use denotes 
people, but it may be people of the same physical strain, of 
the same period of time, or of the same or similar traits and 



GOSPEL KEY WORDS 185 

experiences. Either of the latter two senses may be applied 
to the last generation before Christ comes, without trying 
to measure the length of a generation in years, or without 
straining its sense in any other inconsistent way, and yet 
accord its full meaning to Christ's declaration that ''this 
generation shall not pass till all these things be ful- 
filled." 

"UNTIL THE DAY DAWN AND THE DAY STAR ARISE.' ' 
2 Peter 1 : 19. 

Peter compares the prophetic word to a lamp shining 
in a dark place, and exhorts the believers to give heed to this 
word (literally) "until the day breaks and the morning star 
arise in your hearts." 

It is easy to apply this passage to the coming of Christ 
as the dawning of a new day upon a world dark with sin, 
and say that we should study and rely upon the prophetic 
word till that glorious event. This application does no vio- 
lence to truth, but it seems strained in this connection, for 
these reasons: 

1. Peter's exhortation to take heed to the prophetic word 
is thrown into this general statement on prophecy begun 
in the first part of verse 19 and resumed in verses 20 and 21. 

2. The dawning of day and the rising of the morning 
star are said to be "in your hearts." 

3. The word for "day star" in A. V. is phosphdrds, meaning 
literally light-bringer, like its Latin equivalent Lucifer, but 
used by the Greeks to name the planet Venus, especially 
as morning star. 

Hence the passage seems to be strongly figurative, and 
to say that any one who is in doubt should study and give 
heed to the prophetic word till light from the same source 
that inspired it breaks into his soul, like the rising of the morn- 
ing star and the dawning of day after the darkness of night. 
The source and reliability of prophecy are brought out in verses 
20 and 21. 



186 GOSPEL KEY WORDS 

"UNQUENCHABLE FIRE." Matt. 3: 12. 

Luke uses this same phrase in chapter 3, verse 17, though 
with the words reversed in order. Luke's order is exactly 
that of the Greek, and the Greek is exactly the same in Matthew 
and Luke. 

The Greek phrase is puri dsbestd = fire unquenchable. 
It is in the dative form in harmony with a Greek usage to 
put in the dative case a term denoting the means, instrument, or 
agency by which an action is performed. A word in this form 
is usually rendered into English by with or by. 

The term pur has been the standard Greek word for fire 
from Homer (800 B. C.) to the present hour, and is represented 
in English pyre (the Greek u generally goes over into our y), 
pyr-ene, ^r-otechnic, and many scientific terms. 

The term asbestos (nominative form), is equally old with 
pur, and is easily recognizable in our asbestos (a substance 
not ignitible, hence unquenchable). It is formed from a 
(Greek prefix meaning not, non, un) and sbestos — quenchable. 

Mark uses in chapter 9, verse 43, a phrase equivalent in 
meaning to that used by Matthew and Luke, though not 
identical in form or use. (Found also in verse 45 in some 
texts, but not in Westcott and Hort.) Mark says it is better 
to enter into life with the loss of one hand than (literally) 
"having the two hands to go away into the gehenna (which 
see)," then in his characteristic way paraphrases gehenna by 
adding "into the fire the unquenchable." In the Greek this 
phrase reads: eis to pur to asbeston, these words being direct 
object of the preposition eis. 

Hence the translators would better have rendered this 
expression like that in Matthew and Luke: "into (the) fire 
that shall never be quenched." Mark's phrase does lay more 
emphasis on the idea unquenchable from a Greek usage that 
repeats an article (to here) after the noun and before the ad- 
jective to stress the adjective idea. But the expression "that 
shall never be quenched" is likely to mislead the unthinking 
into the meaning "that shall never cease. " 



GOSPEL KEY WORDS 187 

Hence we must distinguish clearly between unquenchable 
and unceasing. The fire that destroyed Sodom and Gomorrah 
was unquenchable — no one could put it out, but no one will 
say that it is still burning, that it never ceased. It did cease 
when its object was accomplished. The name Vesuvius is 
said to come from the root of asbestos, namely, the "Unex- 
tinguishable. " No one could quench the fires of Vesuvius 
during the fearful eruption that destroyed Pompeii and its 
sister cities, but those fires spent their violence and died down — 
ceased. In other words, unquenchable (an accurate rendering of 
asbestos) means unable to be put out by any force acting upon 
the fire, but not at all that the fire does not go out when that 
which feeds it is consumed; but unceasing means unending. 
The two ideas should not be confused. 

Consistent with this interpretation is the meaning of the 
accompanying verb used by both Matthew and Luke — "katq- 
kausel. This is a strong word, being made up of the stem 
kau — burn, whence our caustic, and the preposition kata used 
to intensify the root meaning of the verb. Its best equivalent 
in English is consume — "burn up" as it is put in Matthew. 
The meaning of burn up with unquenchable fire can not be 
mistaken. 

The verb corresponding to the positive root of asbestos, 
is sbennuml — quench, extinguish. It is intransitive in some 
of its forms — go out. It is used 8 times in the New Testament, 
rendered quench 7 times, and go out once. Thus: "The smoking 
flax shall he not quench." The clearest example of its in- 
transitive use is in the declaration of the five foolish virgins 
that (literally) "our lamps are going out" — ceasing to burn 
because the oil that feeds them is failing. The same word, 
and exactly the same form of the word (except in number), 
is used by Mark in chapter 9, verse 48 (verses 44 and 46 are 
omitted in the best MSS. and in R. V.), both being in the 
passive. With equal consistency the passage in Mark might 
be rendered intransitively: "where the worm does not die and 
the fire does not go out," thus making the continuous work 



188 GOSPEL KEY WORDS 

of the worm and the fire as long as there was anything to 
feed on, descriptive of the gehenna that was but is no more 
(see gehenna), and symbolical of the fire that is not but shall 
be, which continues the work of destroying the wicked till 
they are consumed. 

This rendering, however, is not essential to the true inter- 
pretation, for it is just as true that the fire is not quenched by 
any means as that it does not go out, till its work is accom- 
plished. In fact, Isa. 66:24, from which Mark quotes in 
substance, puts both verbs in the future: "where the worm 
will not die and the fire will not be quenched." While Isaiah 
draws the picture of the righteous looking upon the process 
of destroying the wicked and affirms that it will not be inter- 
rupted short of a complete work, Malachi gives us the picture 
of the wicked a little later when "the day that cometh shall 
burn them up," "shall leave them neither root nor branch,'' 
and when "ye shall tread down the wicked, for they shall be 
ashes under the soles of your feet." Out of all this comes the 
"new earth," purged by fire from sin and sinners, as seen by 
John in vision. Rev. 21: 1. 



Section Three 

SUPPLIED WORDS 

It is a common remark among readers and students of 
the Bible, that "It is only a supplied word," referring to 
such as are printed in italic letters in our English text. The 
import of this remark is that the word or phrase in question 
has been filled in by the translator to piece out the meaning 
of the passage, and that therefore it is not to be taken with 
the same seriousness or confidence as the rest of the sentence. 
This may or may not be so. Usually it is not so. As a rule 
the translator is justified in supplying a certain word or phrase 
to adapt the language to the English idiom. Why and how 
this is true we shall endeavor to show, first on general principles, 
then by considering important passages in which a word or 
phrase is supplied. 

1. On general principles.— -It is a practise common to 
all languages to omit, certain words or phrases that are easily 
understood. This is done because of the sheer uselessness of 
filling up speech or the page with what is obvious to the hearer 
or reader, and because of the strong tendency of all idiom to 
express itself as briefly and compactly as possible. 

For example, in English we say, "I shall leave on the 
10th of the month." There is not the slightest doubt that the 
10th day is meant. In fact we often abbreviate still more by 
saying, "I shall leave the ioth of the month," or merely, "I 
shall leave the ioth," and yet not leave the meaning in doubt. 
We may also say simply, "I leave," instead of "I shall leave," 
and the meaning be clear. So also we say "the first of the 
week," every one knowing that we mean "the first part of the 
week;" also "the last of the month," by which is meant either 
the last day or within the last few days of the month, though 

189 



190 GOSPEL KEY WORDS 

when we want it to mean definitely the last day, it is always 
safer to say it in that way. 

While omissions in English are perhaps most common in 
connection with numerals or in expressions that imply numerical 
ideas, yet others are frequent We say, for example, "Come," 
when we mean "you come;" "attention;" when we mean "you 
give attention," or "you please give attention;" "All honor to 
the man etc.," when we mean "All honor be to the man," or 
"Let us give all honor to the man;" "Hear! hear!" when we 
mean, "Hear a man say what I believe." 

Now the Greek is a far more inflected language than English, 
and it must be conceded that for this reason words or phrases 
maybe more freely omitted without loss of clearness or accuracy. 
The force of this statement will be seen clearly in our study 
of particular passages, and need not be dwelt upon here. Suffice 
it to add only that omissions are most often made (a) for 
reasons of grammar, (b) for reasons of idiom. The one does 
not necessarily involve the other, though both reasons may 
apply in the same instance. 

In short, it is easy to see that the work of the translator 
is to discover the true meaning in Greek, then put it into 
unmistakable English. The careful use of supplied words 
helps him to do this. See can in Matt. 7: 18. 

2. Illustrative and Important Passages. — The first instance 
of supplied verbiage in the New Testament occurs in Matt. 
1:6. The English idiom would naturally say: "David the 
King begat Solomon of the wife of Uriah," or, more smoothly, 
"of Uriah's wife." This rendering would do no violence to the 
meaning of the original. But the Greek reads literally : ' ' David 
the King begat the Solomon of the [ ] of the Uriah." Now 
the Greek inflects the article and adjectives in number, gender, 
and case, the same as nouns and pronouns. The italicized 
the above is in the feminine form, while the other three in the 
sentence are in the masculine. This leaves no doubt to the 
Greek mind that the wife of Uriah is meant without expressing 
the word in the place indicated by brackets above. 



GOSPEL KEY WORDS 191 

Incidentally it may be remarked that if the supplied part 
of this sentence read "that was the wife, " it would be simpler, 
and historically accurate as far as we know; and further that 
if it read simply "of Uriah's wife," it would be yet simpler, 
and true to the original meaning. Doubtless, however, the 
translators were influenced by the most commendable desire 
of keeping as close to the literal reading as expedient. 

The example dwelt upon thus fully is typical of many. 

It should be added here, however, that with all its full- 
ness of inflection Greek grammar is not perfect, and we shall 
find passages where the proper word or phrase to supply 
must be determined from the context and from idiomatic uses 
in general. With this preliminary statement of principles and 
usages, we shall endeavor, for the sake of further illustration, to 
treat supplied verbiage in the first few chapters of Matthew as 
briefly as is consistent with clearness and accuracy. 

Matthew 

Are (1 : 17) : Supplied to make this summary read in sentence 
instead of in chronicle form. It might as well be were, de- 
pendent upon whether these generations are thought of as 
facts in past time or as merely a record. 

Man (1:19): both being and just are masculine in form 
to agree with Joseph. The word a is also supplied. Literal, 
being just. 

These things (2:3): supplied merely to fill out the English 
idiom. See also him in verse 8 and it to be so in 3: 15. Typical 
cases. 

For (2:18): supplied because our word weeping is not 
transitive, as the Greek verb here is. A common occurrence. 

Our (3:9): The to is also supplied. Literal = father we 
have the Abraham. Read: As father we have Abraham. 

With (3: 11): Literally in the Holy Ghost and fire. The 
word fire shows by its case form that it too is governed by the in. 

Their (4:6): Literal = upon hands. 

By (4: 15) : To represent the case form of way. Not neces- 



192 GOSPEL KEY WORDS 

sarily upon the sea, like our via, but more likely along the sea. 

Their (4 : 20) : Literal = left the nets — a typical Greek 
way of expressing ownership not intended to be emphasized. 
See 8:3. 

The son (4:21): Literal = James the [ ] of the Zebedee. 
The first the is in case and gender agreement with James, the 
second with Zebedee. The latter is in the possessive [genitive] 
form, a familiar Greek way of expressing parenthood, as if we 
said in English "Zebedee's James." The supplied words the 
son fill in the brackets above. 

From (4 : 25) : The case form shows the continued govern- 
ment of the from before Galilee, except in the last sentence, 
where from is supplied from the sense of the connection. 

Are (5:3-10): Omitted in common Greek usage in epi- 
grammatic sayings, as is also its imperative form in prayers 
and imprecations. See is in verse 12 and in 6: 34; 7: 13, 14. 

Men (5 : 11): Supplied instead of our indefinite they, the 
latter clearly indicated in the verb form. 

You (5:11): Supplied because of the Greek practise of 
omitting the object after the first of a series of verbs having 
an object in common. See it in verses 29, 30 below. 

Them (5 : 19) : In harmony with the practise mentioned under 
verse 11 above, we are justified in supplying here if we choose, 
instead of them, the object of the coordinate verb, namely, 
"one of these least commandments." 

The righteousness (5:20): Literal = " Except the righteous- 
ness of you more than [that] of the Scribes and Pharisees, 
abounds." 

It (5:29, 30): See comment on you in verse 11 above. 

That (5 : 29, 30) : On the same principle on which a common 
object may be omitted after the first of a series of coordinate 
verbs, so may the conjunction introducing such a series. See 
comment on you in verse 11 above. 

Thy (5: 40) : See comment on their in 4: 20. 

Than others (5 : 47) : A true and simple help in rendering 
the literal, "What surpassing [thing] do ye?" 



GOSPEL KEY WORDS 193 

Thine (6:2), are (6:5), do (6:7), it is (6: 10): These words 
are all supplied to round out the expression in English, being 
easily inferred from the context. Any one of them may be 
omitted without changing or obscuring the thought. Try 
reading these verses without them. See one in 7: 29. 

Shall he clothe (6 : 30) : Reading this verse without these 
supplied words illustrates the Greek aversion to repeat un- 
necessarily. The fuller inflection of his words makes it easier 
for him to avoid such repetition than it is in English. For 
example, the you following the supplied clothe is in the ob- 
jective [accusative] case, the same as grass, so that it is not 
necessary for him to repeat clothe to make the meaning clear, 
as it is in English. 

Man (8:9): The word this is in the masculine form, and 
from the context it is easy to see that strictly speaking soldier 
is the proper word to supply, but to simplify and generalize 
it man is used. 

The English idiom would more naturally say "this one. " 

We have treated enough passages now to give the reader 
a good idea of the various reasons for supplying words. It is 
sufficient to refer these same words and all other supplied 
ones in the New Testament to ten rules, which are first ex- 
plained and illustrated, then referred to by number in the 
classified references that follow them. 

RULES OF GREEK USAGE 



RULE 1. Omit the Obvious. It is a common practise in 
all languages to omit certain words and phrases (a) when the 
meaning is obvious without them, and (b) when it is obvious 
what word or words are to be supplied if it is desired to express 
the meaning fully. Obviously, the words that are thus omitted, 
and the connections in which omissions are made, are not 
the same in all languages, for their idioms are not the same. 
Hence many of the supplied words in the English text of the 



i9U GOSPEL KEY WORDS 

Bible are merely adjustments between the idioms of the Greek 
and the English languages. Only such supplied words, how- 
ever, are referred to Rule 1 as may not be conveniently classi- 
fied under more specific rules. 

Examples: Some in Luke 11:49; stripes in Luke 12:47; 
which were sent in Phil. 4: 18; man in Rev. 16: 3; thou do it in 
Rev. 19: 10. See also man in Matt. 1: 19 above. 

RULE 2. Inflectional Omissions and Interpretations. Greek 
is a highly inflected language. Not only are the verb, the noun, 
and the pronoun far more fully inflected than in English, but 
every adjective, every participle, and the article itself are declined 
in case, number, and gender to agree with the noun or pronoun 
they belong to. Hence it is much easier and safer for the Greek 
than the English (a) to omit nouns and pronouns, and (b) to 
use adjectives, participles, and articles substantively; for 
the simple reason that the case, number, and gender of the noun 
omitted are all represented in the form of the modifying word. 
Then, too, words in English are often required to express what 
is denoted by the mere inflectional form in Greek, and thus 
aid in the true interpretation. 

In Matt. 4:15, the phrase "by the way" is represented 
by a single word hodon, but its inflected form shows its 
force, which is inlerpreted by supplynig by. 

To illustrate: The Greek of Matt. 11:27 says simply, 
"All are delivered unto me of my Father." If rendered thus 
literally, the English reader would not know whether all men 
or all things is meant. But all in the Greek is in the neuter 
gender, which settles the question, and justifies the translator 
in supplying the word things. But the use of the word all in 
the neuter is so very common in the New Testament that the 
translators in most cases, do not even indicate by italic letters 
that the word things is supplied, as in the passage here quoted. 

Again, Jesus said, literally: "And I, if I be lifted up, will 
draw all unto me." The English reader queries: Does all 
mean all men or all things? The Greek word all is masculine, 



GOSPEL KEY WORDS 195 

which settles the question, and justifies the translators in 
supplying men. 

In many places either men or things may be omitted in 
English, since it is obvious from the context which is meant, 
as the reader may test for himself. On the other hand, either 
men or things is often supplied merely to round out the phrase 
and the rhythm in English. 

RULE 3. Unemphatic Possession. When possession is not 
to be emphasized, the Greek commonly employs only the definite 
article with the noun denoting the thing possessed. Example: 
' ' And they straightway left the nets ' ' (Matt. 4 : 20) . The English 
commonly uses the possessive pronoun instead of the article, 
as in this passage. To emphasize possession the English stresses 
the possessive word in speech and italicizes it in print ( though 
it must be remembered that in the Bible italics are used to 
indicate supplied words, not to emphasize them.) The Greek 
makes the idea of possession more prominent by merely using 
the possessive pronoun in addition to the article or instead of it. 

RULE 4. Omission of the Object. In Greek the object 
is often omitted after a transitive verb or participle (a) when 
it has already been expressed with a coordinate verb, (b) when 
it is easily inferred from the context. Examples of (a) : Second 
you in Matt. 5: 11, and second it in Matt. 5: 29, 30. Examples 
of (b) : these things in Matt. 2: 3, and it to be so in Matt. 3: 15. 

RULE 5. Omission of Coordinate Words. A preposition 
may be omitted after the first of a couplet or series of objects 
governed by the same preposition, it being sufficient to put 
the latter objects in the same case as the first. Example: with 
in Matt. 3: 11, and from in Matt. 4: 25. 

In a similar connection, the conjunction also may be omitted, 
especially when introducing a subordinate clause; likewise 
the noun and the possessive pronoun. So also the verb in a 
series of coordinate expressions having the same verb, even 
when the verb is expressed with only the last instead of the 



196 GOSPEL KEY WORDS 

first of the series. This idea of omitted coordinate expres- 
sions extends even to entire phrases and clauses. Example- 
in the likeness in Rom. 6:5;*/ any man suffer in 1 Peter 4: 16 
(drawn from verse 15). 

RULE 6. Brief or Epigrammatic Sayings. In brief or 
compact expressions, especially epigrams, beatitudes, hymns, 
adoration, exhortation, imprecations, proclamations, intensive 
argument or disputation, chronicles, and often in simple asser- 
tions, the verb may be omitted. This is especially true of the 
various forms of to be, but extends to other frequently used verbs 
as well. 

Examples: are in the Beatitudes; be in the adoration of 
Luke 2: 14 and elsewhere, especially in Revelation; are the 
last two times in Matt. 22:4; "an eye for an eye" etc. in 
Matt. 5: 28, though here the English itself very properly omits 
the verb, such as exact or one of similar import; is in 2 Cor. 
7:4; and many times in Paul's writings and in the Revelation. 

RULE 7. Words in Apposition, Balance, or Contrast. The 

Greek often uses a word or expression merely in apposition 
with some other one, whereas in English our idiom calls for a 
more flexible connection, as by the use of as, that is, which is 
to say, and the like. Example: as in 2 Cor. 6: 1; even in Eph. 
4: 15; which is in 2 Thess. 1: 5. 

In presenting two sides of a question, either in balance 
or in contrast or as a contingency, the compact style of the 
Greek is often relieved by the use of a correlative, verb, phrase, 
or clause. Examples: So in Matt. 8: 13; yet in 2 Cor. 6: 8, 9, 10; 
may be a supply in 2 Cor. 8: 14. 

RULE 8. Omission of Noun with a Patronym. Before a 
noun denoting the father or mother of some one named, only the 
article for the son or daughter is often used, with the word 
son or daughter omitted. The article shows by its gender 
whether son or daughter is meant, and the name of the father or 
mother is in the possessive (genitive) form to denote parent- 



GOSPEL KEY WORDS 197 

hood; as we might say Mr. Smith's John to distinguish John 
Smith from some other John. Hence in rendering a passage with 
son or daughter omitted in Greek, it is usually supplied in 
English. Example: the son in Matt. 4: 21. 

In other relationships like those of brother, sister, and 
wife, the noun is usually expressed, though we have the notable 
instance in Matt. 1:6, in which the Greek says merely "the 
[fern.] of the Urias, " a historical instance so well known as not to 
require the word wife to be expressed. A similar instance is 
found here and there, where the connection is clear enough to 
justify it. 

RULE 9. Difference in Texts. The various texts in Greek 
manuscripts do not read exactly alike. A supplied word in 
the Authorized Version may be found expressed in some Greek 
texts. Westcott and Hort has been followed chiefly in this book. 
Instances where this text expresses a word that is given as 
supplied in the English, are referred to this Rule. Example: 
thy in Matt. 9:5; land in Heb. 11: 29; the last half of verse 23 
in 1 John 2. 

RULE 10. Pure Additions. In some passages a word or more 
is supplied in English as a pure addition to the actual wording 
of the Greek to round out the idiom, or make the connection 
more flexible or intelligible, while modifying the sense but 
little. Example: their in Matt. 10:21, where the original 
says only: "Children shall rise up against parents." This is 
not an instance that should be classified under Rule 3, though 
it might come under Rule 1. 

These pure additions may take the simple form of and, 
frequently found where the Greek omits it; of a pronoun, 
as them in 2 Tim. 3: 11; of a participle, as saying in Gal. 3:8; 
of some obvious noun or adjective, as gifts in 1 Cor. 14: 1 and 
unknown in verse 2 ; of an apparently unnecessary phrase, as the 
image of in Rom. 11:4 and by the space of in Acts 7: 42; of a 
clause, as he be in Rom. 18: 22 and / pray God in 1 Thess. 5: 23. 
These additions are often justifiable, but sometimes needless, 



198 GOSPEL KEY WORDS 

and occasionally unjustifiable; but they are always intended to 
help the reader understand more clearly. 

SPECIAL. A few passages that do not classify well under 
any of the rules, are included here: 

Luke 14: 18. consent. The word one here is feminine, and 
implies either voice or mind understood. 

1 Cor. 7:2. to avoid. The passage reads literally: because 
of fornication. 

Eph. 1:3, 20; 2:6; 3: 10; 6; 12. places. The Greek says 
merely in the heavenly, using the adjective in the neuter plural, 
and leaving the noun to be supplied, such as, things, things 
done, places, 

Eph. 2:1. The supplied phrase hath he quickened is drawn 
from verse 5, which seems to take up again the thread of thought 
from verse 1 in this well-nigh endless sentence. 

Phil. 2: 10. things. The phrases in heaven, in earth, and 
under the earth are all renderings of single adjectives with 
the noun understood, and with the gender indeterminate. 
The supplied word might as well be persons, or dwellings, or 
inhabitants. 

2 Thess. 2:3. that day shall not come. The ellipsis here is 
inferred from the last clause of verse 2, reflecting back to the 
coming of the Lord mentioned in verse 1. 

2 Thess. 2: 7. will let. The literal here reads: "Only the 
one hindering now until out of the midst he become." 

Heb. 2: 16. him the nature of. The verb here means to 
take hold of probably with the idea of helping, and is used in 
the present tense. Hence it might read: Verily he succoreth 
not angels, but the seed of Abraham he succoreth. 



References for Supplied Words 



Matthew 


Rule 




Matthew 


Rule 


1 : 17, are 


- 6 


8: 16, 


his 


- 8 


19, man 


- 1 


20, 


have 


- 5 


2:3, these things 


- 1 




his 


- 3 


18, for 


- 6 


25, 


34, him 


- 4 


3 : 9, our 


- 10 


9:3, 


man 


- 2 


11, with 


- 5 


5, 


thy 


- 9 


4: 6, their 


- 10 


11, 


it 


- 4 


15, by 


- 2 


12, 


that 


- 4 


20, ftor 


- 3 


13, 


that 


- 1 


21, the son 


- 8 


19, 


so did 


- 1 


25, /row 


- 5 


20, 


him 


- 4 


5:3-10, are 


- 6 


27, 


thou 


- 1 


11, waw 


- 1 


30, 


that 


- 1 


^ow 


- 4 




it 


- 4 


19, them 


- 4 


37, 


is, are 


- 6 


20, ffce righteousness - 7 


10:1, 


him 


- 4 


29, 30, # 


- 4 




against 


- 2 


//*a/ 


- 5 


2, 


3, the son 


- 8 


40, thy 


- 3 


5, 


any 


- 1 


47, ^aw others 


- 1 


10, 


your 


- 5 


6:2, £/ww£ 


- 10 


21, 


their 


- 8 


5, ar£ 


- 5 


22, 


men 


- 1 


7, do 


- 7 


24, 


his 


- 3 


10, ^ « 


- 5 


25, 


shall they call 


- 1 


30, shall he clothe 


- 5 


27, 


that 


- 1 


7:13,14, is 


- 6 


36, 


shall be 


- 6 


18, can 


- 10 


42, 


water 


- 1 


29, one 


- 1 


11:6, 


he 


- 1 


8 : 9, man 


- 2 


8, 


clothing 


- 1 


9, 10, it 


- 4 


10, 


he 


- 1 


13, 50 


- 5 


14, 


it 


- 4 



199 



wo 



GOSPEL KEY WORDS 



Matthew 






Matthew 






Rule 




Rule 


11:27, he 


- 


1 


13:54, these 


- 5 


27, him 


- 


4 


56, wan 


- 2 


28, ye 


- 


2 


14: 3, him 


- 4 


30, is 


- 


5 


9, *7, /*er 


- 4 


12:2, it 


- 


4 


11, 13, it 


- 4 


6, one 


- 


1 


thereof 


- 1 


7, this 


- 


1 


19, 31, his 


- 3 


10, his 


- 


— 


15:5, Ms 


- 3 


11, 13, 15, 24, it 


- 


4 


^ is 


- 10 


24, fellow 


- 


2 


6, /ze s/za/Z be free 


- 10 


27, /ftem 


- 


4 


8, 2/tezr 


- 3 


31, against 


- 


1 


9, /or 


- 7 


Holy 


- 


10 


20, the things 


- 2 


32, wcr/d 


- 


5 


22, f/wtt 


- 10 


33, /ws 


- 


3 


26, it 


- 4 


41, 42, *s 


- 


6 


28, is 


- 6 


44, it 


- 


4 


30, 2/tose that were 


- 10 


45, state 


- 


1 


32, wnfo /w'm 


- 10 


46, his 


- 


5 


36, them 


- 4 


13 : 4, seeds 


- 


4 


37, raea/ 


- 1 


15, their 


- 


3 


16 : 2, ^ iw7Z 6e 


- 10 


16, are 


- 


6 


3, it will be 


- 10 


17, men 


- 


2 


ye 


- 10 


those things 


- 


1 


discern 


- 5 


them 


- 


4 


7, it is 


- 10 


19, it 


- 


4 


8, which 


- 4 


one 


- 


1 


11, & 


- 4 


23, A 


- 


4 


12, 2/tem 


- 4 


38, one 


- 


1 


14, say that thou art 


- 5 


52, which it 


- 


1 


17, it 


- 4 


that is 


- 


7 


24, maw 


- 1 


things 


- 


2 


17: 14, certain 


- 10 


53, tfia* 


- 


1 


24, money 


- 10 


54, man 


- 


2 


18:6, */ta* 


- 5 



GOSPEL KEY WORDS 



201 



Matthew 

Rule 

18:8, them - 4 

9, it - 4 

13, sheep - 1 

16, thee - 5 
then - 10 

17, it - 4 
28, him - 4 

19: 1, that - 1 

4, them - 4 

9, it be - 10 

10, his - 3 

11, men - 2 
they - 1 

12, *te> - 10 
it - 4 

13, his - 3 
15, his - 3 
17, there is - 6 

2/*a/ w - 7 

19, % - 5 

21, and - 1 

25, it - 4 

26, */^w - 5 
30, that are - 6 

shall be - 6 

20: 1, that it - 7 

7, that - 1 

8, their - 3 

9, were hired - 1 

11, # - 4 

12, few/ - 10 

14, that . . . is - 1 

19, few - 4 

20, few - 4 





Rule 


20: 23, # 5/ia// 6e given 




to them 


- 1 


25, wwto few 


- 1 


30, 31, thou 


- 1 


34, on them 


- 4 


21:2, tet 


- 4 


3, man 


- 2 


7, few 


- 4 


8, fkm 


- 4 


20, it 


- 4 


21, which is done 


- 1 


28, certain 


- 10 


30, go 


- 1 


31, fes 


- 3 


32, ^ 


- 4 


39, few 


- 4 


41, his 


- 3 


22 : 4, w^ 


- 5 


are 


- 6 


5, # 


- 6 


6, them 


- 7 


7, thereof 


- 10 


13, few 


- 4 


14, are 


- 5 


15, fes 


- 10 


16, man 


- 1 


18, je 


- 1 


22, these words 


- 4 


33, Zfes 


- 4 


35, which was 


- 7 


him a question 


- 1 


36, is 


- 6 


39, m 


- 6 


42, the son 


- 1 



202 



GOSPEL KEY WORDS 



Matthew 






Matthew 






Rule 




Rule 


22: 46, man 


- 


2 


24: 37, were 


- 6 


questions 


- 


1 


41, women 


- 2 


23:3, that 


- 


1 


shall be 


- 5 


4, them 


- 


4 


46, is 


- 6 


themselves 


- 


1 


49, his 


- 3 


8, even 


- 


7 


50, 51, him 


- 4 


9, man 


- 


1 


25: 2, 3, were 


- 5 


10, even 


- 


7 


9, not so 


- 1 


13, yourselves 


- 


1 


14, the kingdom of 




16, 17, 19, ye 


- 


1 


heaven is 


-1,5 


19, « 


- 


6 


who 


- 1 


23, matters 


- 


1 


16, them 


- 4 


24, y» 


- 


1 


17, had received 


- 5 


26, //tow 


- 


1 


21, thou 


- 2 


w/wV/t is 


- 


1 


25, there 


- 1 


27 ', mew's 


- 


1 


that is 


- 1 


33, y» 


- 


1 


26, thou 


- 2 


34, some 


- 


1 


27, them 


- 10 


//tern 


- 


4 


28, A 


- 4 


37, thou 


- 


1 


32, his 


- 3 


her 


- 


3 


37, //tee 


- 4 


39, « 


- 


6 


38, //tee 


- 4 


24: 1, him 


- 


1 


40, it 


- 4 


3, 5/ia// 6e 


- 


5 


45, # 


- 4 


6, these things 


- 


1 


26:2, the feast of 


- 10 


8, are 


- 


6 


4, /wm 


- 4 


23, is 


- 


6 


5, day 


- 1 


it 


- 


4 


7, a/ mea/ 


- 1 


24, *i were 


- 


1 


8, it 


- 4 


26, he is 


- 


5 


is 


- 6 


it 


- 


4 


10, 12, # 


- 4 


32, is 


- 


6 


13, there 


- 1 


33, w» 


- 


7 


15, wwfo //tew 


- 4 


36, maw 


- 


2 


17, day . . . feast of 


- 1 



GOSPEL KEY WORDS 



203 



Matthew 




Matthew 






Rule 




Rule 


26: 23, his 


- 3 


27:47, that 


- 4 


26, 27, it 


- 4 


man 


- 2 


33, men 


- 2 


48, it 


- 4 


yet 


- 1 


65, A 


- 4 


39, wilt 


- 5 


28: 1, day 


- 2 


41, is 


- 6 


4, mew 


- 2 


45, ;yow 


- 10 


13, away 


- 10 


51, his 


- 3 


20, w« 


- 7 


57, few 


- 4 






60, yet 


- 1 


Mark 




61, fellow 


- 2 


1: 11, saying 


- 10 


62, is # wfeV/* 


- 1 


19, sow 


- 8 


67, few 


- 4 


24, ws 


- 9 


70, them 


- 10 


27, is 


- 5 


71, wa?<i 


- 2 


37, mew 


- 2 


fellow 


- 2 


41, his 


- 3 


73, few 


- 4 


45, # 


- 4 


owe 


- 10 


2: 1, son 


- 10 


74, saying 


- 10 


2, //zera 


- 4 


27:2, few 


- 4 


4, # 


- 4 


4, w //*a/, to that 


- 1 


7, WOM 


- 2 


15, £to 


- 10 


9, % 


- 9 


22, f/iey 


- 10 


14, son 


- 8 


24, that 


- 5 


17, A 


- 4 


his 


- 3 


3:5, A 


- 4 


to it 


- 1 


8, from 


- 5 


25, be 


- 6 


13, MMfo fern 


- 1 


26, fern 


- 4 


17, son 


- 8 


27, of soldiers 


- 1 


18, sow 


- 8 


29, A 


- 4 


21, of it 


- 4 


31, him 


- 4 


23, ww/o fern 


- 1 


34, thereof 


- 10 


4: 11, these 


- 10 


40, d 


- 4 


12, *fee*V 


- 9 


41, few 


- 4 


20, A 


- 4 



204 



GOSPEL KEY WORDS 



Mark 



Mark 





Rule 




Rule 


: 31, it is 


- 1 


6: 52, f/ie miracle 


- 10 


33, it 


- 4 


7:3, f/ieir 


- 3 


: 3, his 


- 3 


4, w/ien iTzry come 


- 10 


4, man 


- 2 


as 


- 7 


7, thou 


- 2 


6, f/ieir 


- 3 


8, thou 


- 2 


7, for 


- 7 


9, is 


- 6 


11, i£ is 


- 10 


14, A 


- 4 


/ie shall be free 


- 10 


16, it 


- 4 


14, wnfo him 


- 1 


also 


- 10 


of you 


- 10 


20, m£w 


- 2 


18, i* 


- 1 


23, 7 £ra;y J/iee 


- 1 


24, it 


- 4 


24, Jesus 


- 1 


25, certain 


- 10 


29, /zer 


- 3 


27, i* 


- 4 


35, /wwse certain 


- 10 


36, i* 


- 4 


42, 0/ */ie age 


- 1 


8:1, wwfo him 


- 10 


: 2, k'w 


- 4 


6, 2/iem 


- 4 


wan 


- 2 


7, rTzem 


- 4 


w 


- 6 


8, meat 


- 10 


5, them 


- 4 


14, //ie disciples 


- 1 


7, wwfo Mm 


- 1 


15, 0/ 


- 5 


8, their 


- 10 


16, i* is 


- 10 


their (2) 


- 3 


17, it 


- 4 


9, be 


- 6 


25, to 


- 3 


13, ikm 


- 4 


26, it 


- 4 


14, 0/ him 


- 4 


28, say 


- 5 


16, thereof 


- 10 


31, 0/ 


- 5 


21, estates 


- 2 


34, unto him 


- 10 


22, i* 


- 4 


9:2, w#7/i him 


- 10 


23, i* 


- 4 


14, /lis 


- 3 


26, yrf 


- 10 


15, /iim 


- 10 


29, o/i* 


- 4 


23, are 


- 6 


35, is 


- 5 


25, 2/iow 


- 2 


41, them 


- 4 


26, the spirit 


- 1 



GOSPEL KEY WORDS 



205 



Mark 



Mark 





Rule 






Rule 


9: 30, it 


- 


4 


12:1, 


certain 


- 10 


34, should be 


- 


10 




it 


- 4 


35, the same 


- 


10 




a place for 


- 10 


42, these 


- 


9 


3, 


him 


- 4 


50, is 


- 


6 


4, 


8, him 


- 4 


10:2, his 


- 


10 


13, 


his 


- 10 


4, her 


- 


10 


15, 


it 


- 4 


10, matter 


- 


1 


16, 


it 


- 4 


13, his 


- 


3 




is 


- 6 


them 


- 


4 


19, 


his 


- 10 


14, A 


- 


4 




behind him 


- 10 


16, is 


- 


3 


26, 


and 


- 6 


18, ffore w 


- 


10 


29, 


is 


- 7 


that is 


- 


7 


30, 


is 


- 6 


27, ^ is 


- 


6 


31, 


is 


- 6 


31, that are 


- 


6 


33, 


his 


- 3 


33, saying 


- 


10 


34, 


any question 


- 1 


40, # s/ta// 6e giwn 


to 




37, 


them 


- 10 


them 


- 


1 


38, 


love 


- 5 


41, A 


- 


4 


43, 


unto him 


- 10 


42, fo him 


- 


10 


44, 


they 


- 1 


47, //tow 


- 


2 




even 


- 7 


48, f/wtt 


- 


2 


13:1, 


are here 


- 1 


11:2, him 


- 


4 


4, 


shall be 


- 5 


8, //t^m 




4 


5, 


man 


- 2 


9, is 


- 


6 


6, 


Christ 


- 1 


10, 6e 


- 


6 


7, 


such things 


- 10 


13, ^ 


- 


10 




shall be 


- 10 


14, it 


- 


4 


8, 


are 


- 6 


16, a«? 


- 


10 


11, 


you 


- 5 


18, it 


- 


4 


12, 


their 


- 3 


24, J/jem 


- 


4 


13, 


men 


- 1 


30, A 


- 


1 


15, 


therein 


- 10 


32, men 


- 


2 


19, 


in 


- 1 



206 



GOSPEL KEY WORDS 



Mark 

13: 21, is, he is 
him 
22, it were 
29, even 
32, that 
34, for the son of man 
is 
14: 1, the feast of him ■ 
2, day 



Mark 



Rule 

- 6 

- 10 

- 10 

- 7 

- 5 



3, it 

9, this 
11, it 
15, and 

19, is 
said 

20, A is 

22, A 

23, # 

29, will 

30, even 
36, are 
38, & 
41, ;ycw 
44, him 
48, m#7/& 

51, his . . . frod^ 
60, is it which 

69, ott£ 

70, one 
thereto 

71, saying 
15: 1, /urn 

2, A 
6, that 



- 10 

- 10 

- 1 

- 4 

- 1 

- 4 

- 10 

- 6 

- 5 

- 10 

- 4 

- 4 

- 1 

- 10 

- 6 

- 6 

- 10 

- 4 

- 5 

- 10 

- 1 

- 1 

- 1 

- 10 

- 10 

- 4 

- 4 

- 10 





Rule 


15: 7, one 


- 1 


which lay 


- 10 


8, him to do 


- 1 


12, unto him 


- 1 


15, so 


- 10 


him 


- 4 


17, head 


- 1 


19, their 


- 3 


23, it 


- 4 


29, A 


- 4 


35, 36, it 


- 4 


44, wm/o him 


- 10 


45, # 


- 4 


47, 2/*e mother 


- 8 


16: 1, mother 


- 8 


2, dory 


- 2 


8, wow 


- 1 


9, Jesus 


- 1 


day 


- 2 


10, and 


- 10 


13, # 


- 4 


20, them 


- 4 


Luke 




1 : 5, was 


- 1 


7, now 


- 10 


12, few 


- 4 


25, me 


- 4 


27, was 


- 5 


28, thou that art 


- 2 


is, art 


- 6 


29, him 


- 4 


42, ar/, « 


- 6 


43, is 


- 1 



GOSPEL KEY WORDS 



207 



Luke 



Luke 





Rule 




Rule 


1:45, is 


- 6 


4: 36, is 


- 6 


49, 50, is 


- 6 


41, them 


- 4 


52, their 


- 10 


5:2, their 


- 3 


54, his 


- 2 


7, their 


- 3 


60, so 


- 1 


8, */ 


- 4 


64, loosed 


- 1 


10, was 


- 5 


66, them 


- 4 


12, few 


- 10 


68, be 


- 6 


13, /ws 


- 3 


72, promised 


- 1 


17, present 


- 1 


79, w 


- 5 


18, means 


- 10 


2:2, anc^ 


- 10 


his 


- 4 


12, shall be 


- 6 


19, way 


- 1 


17, 18, A 


- 4 


/ws 


- 3 


19, them 


- 4 


33, Jfee disciples 


- 5 


22, few 


- 4 


36, fa&£w 


- 1 


25, was 


- 5 


39, wine 


- 4 


34, c/w7d 


- 2 


6: 1, them 


- 4 


37, was 


- 5 


their 


- 3 


God 


- 1 


9, it 


- 4 


43, o/# 


- 4 


13, wnfo /wVw 


- 10 


44, 2teV 


- 3 


16, the brother 


- 8 


3 : 5, shall be 


- 5 


19, 2/z£m 


- 10 


8, our 


- 7 


20, be ye 


- 6 


14, any 


- 5 


21, ar^ye 


- 6 


16, them 


- 10 


22, /rom their 




17, is 


- 6 


company 


- 10 


23-38, tfteson 


- 8 


you 


- 4 


4:11, their 


- 10 


29, owe 


- 1 


18, is 


- 6 


to take thy 


- 5 


20, it 


- 4 


30, £/^m 


- 4 


26, a a>y 


- 1 


34, to them 


- 1 


^a/ was 


- 7 


35, to 


- 5 


34, ws 


- 1 


7:8, it 


- 4 


thou 


- 2 


14, fc'm 


- 4 



W8 



GOSPEL KEY WORDS 



Luke 



Luke 





Rule 




Rule 


7: 19, unto him 


- 10 


9: 11, it 


- 4 


them 


- 4 


19, say 


- 5 


21, their 


- 10 


21, them 


- 4 


that were 


- 10 


23, //tew 


- 10 


23, he 


- 1 


wan 


- 2 


27, he 


- 1 


26, in his 


- 5 


29, him 


- 4 


29, was 


- 5 


37, Jesus 


- 1 


and 


- 10 


38, him 


- 4 


36, A 


- 4 


them 


- 4 


42, /w'm 


- 4 


39, it 


- 4 


50, him 


- 4 


this is 


- 1 


54, //ws 


- 4 


43, he 


- 1 


57, man 


- 2 


44, 2/tem 


- 4 


58, /taw 


- 5 


47, the same 


- 1 


/ws 


- 3 


8: 1, were 


- 1 


10: 2, is . . . are 


- 6 


13, are they 


- 1 


5, 6e 


- 6 


14, J/ws 


- 10 


22, fce 


- 1 


15, it 


- 4 


him 


- 4 


16, A 


- 4 


23, few 


- 3 


17, any thing 


- 5 


are 


- 6 


19, to 


- 5 


24, them 


- 4 


20, by certain 


- 1 


30, man 


- 2 


23, wtf'f/t water 


- 1 


/wm 


- 4 


27, any 


- 1 


32, 33, on him 


- 10 


28, //tow 


- 2 


34. /w'm 


- 4 


34, them 


- 4 


35, them 


- 4 


it 


- 4 


11: 11, /te ask 


- 5 


40, g/ac% 


- 1 


13, yew 


- 3 


44, him 


- 4 


16, /mn 


- 4 


45, ^ee 


- 4 


17, divided 


- 5 


49, /t6>WS£ 


- 10 


19, //tern 


- 4 


50, it 


- 4 


25, it 


- 4 


9 : 3, your 


- 3 


26, to /«w . . . state 


- 10 



GOSPEL KEY WORDS 



209 



Luke 



Luke 





Rule 




Rule 


11:27, is 


- 6 


13:9, then 


- 10 


28, are 


- 6 


11, herself 


- 4 


32, is 


- 6 


12, her to him 


- 10 


33, it 


- 4 


13, his 


- 3 


34, thine eye 


- 5 


15, $0M 


- 2 


is 


- 6 


his 


- 3 


36, be 


- 6 


him 


- 4 


38, it 


- 4 


27, ye 


- 2 


40, ye 


- 2 


28, yourselves 


- 10 


44, them 


- 4 


29. /row 


- 5 


46, ye 


- 2 


32, 33, day 


- 5 


49, 50 me 


- 1 


34, do//* gather 


- 5 


53, /ww 


- 4 


her 


- 3 


12: 11, unto 


- 5 


35, £/ze fr'me 


- 1 


19, anoJ 


- 10 


M 


- 6 


20, to 


- 2 


14 : 4, him 


- 4 


21, is 


- 6 


8, man 


- 1 


23, w more 


- 5 


12, % 


- 5 


28, will he clothe 


- 5 


15, is 


- 6 


35, your 


- 5 


18, consent 


- 5 


37, are 


- 6 


23, //tern 


- 4 


38, /km 


- 4 


26, man 


- 2 


42, his 


- 3 


28, sufficient 


- 10 


them their 


- 10 


it 


- 4 


43, is 


- 6 


29, A 


- 4 


46, /mn 


- 4 


34, is 


- 6 


47, himself 


- 10 


35, but 


- 10 


47, 48, s*rc>es 


- 1 


15:5, # 


- 4 


55, ye see 


- 5 


6, his 


- 3 


56, ye 


- 2 


8, 9, A 


- 4 


58, 2/zcw art 


- 10 


9-, her 


- 3 


13: 6, man 


- 2 


12, feis 


- 3 


8, it 


- 4 


to me 


- 4 


9, we// 


- 1 


his 


- 3 


8 









210 



GOSPEL KEY WORDS 



Luke 



Luke 





Rule 




Rule 


15: 22, it 


- 4 


18:38, 39, thou 


- 2 


his 


- 3 


43, it 


- 4 


23, it 


- 4 


19: 1, Jesus 


- 1 


29, his 


- 3 


2, 2/zere was 


- 1 


16: 5, unto him 


- 10 


4, 7£/a;y 


- 1 


11, riches 


- 4 


7. *'/ 


- 4 


16, were 


- 6 


8, him 


- 4 


18, her 


- 3 


14, maw 


- 2 


26, would come 


- 5 


20, /zere is 


- 6 


17: 1, MMto /wm 


- 1 


22, ^ow 


- 2 


13, their 


- 3 


27, £/^m 


- 4 


14, 2/z^ra 


- 4 


29, the mount 


- 5 


16, his 


- 3 


30, ^aw 


- 1 


17, are 


- 6 


him 


- 4 


22, A 


- 4 


hither 


- 10 


23, them 


- 4 


31, /«m 


- 4 


24, £ar* 


- 1 


38, be 


- 6 


29, them 


- 4 


42, w/wc/* belong 


- 1 


34, m^tt 


- 2 


20: 1, ^a* 


- 10 


35, women 


- 2 


/wm 


- 4 


36, m^w 


- 2 


7, ^ was 


- 10 


37, w 


- 6 


10-15, him 


- 4 


18: 1, to this end 


- 10 


16, A 


- 4 


11, are 


- 5 


20, him 


- 4 


13, his 


-• 3 


21, o/ any 


- 10 


14, ra/Zzer 


- 1 


27, him 


- 4 


15, his 


- 3 


40, question at all 


- 10 


it 


- 4 


21: 6, as /or 


- 10 


16, wnto /w'm 


- 10 


7. wz7/ there be 


- 1 


19, is 


- 6 


8, Christ 


- 1 


that is 


- 7 


9, « 


- 6 


26, it 


- 4 


12, >wt 


- 4 


31, wnfo /w"m 


- 10 


14, A 


- 4 


33, him 


- 4 


16, some 


- 1 



GOSPEL KEY WORDS 



211 



Luke 



Luke 





Rule 




Rule 


21: 17, men 


- 


1 


24: 10, the mother 


- 8 


34, so 


- 


10 


women 


- 2 


37, /fee mount 


- 


1 


that were 


- 1 


22:19, A 


- 


4 


13, about 


- 10 


20, 21, m 


- 


6 


15, together 


- 1 


26, shall . . . be 


- 


6 


17, are 


- 6 


27, w 


- 


6 


24, 30, it 


- 4 


31, to have 


- 


10 


35, were done 


- 1 


you 


- 


4 


36, be 


- 6 


36, ft 


- 


4 


40, few 


- 3 


his 


- 


3 


43, ft 


- 4 


38, are 


- 


6 


44, are 


- 6 


54, /wm 


- 


4 


in 


- 5 


59, fellow 


- 


2 






63, /wm 


- 


4 


John 




68, you 


- 


4 


1 : 6, was 


- 5 


me 


- 


4 


7, men 


- 2 


23:2, /eZ/ow 


- 


2 


8, was sent 


- 1 


3, it 


- 


4 


9, /fea* 


- 2 


4, to 


- 


5 


12, even 


- 7 


8, season 


- 


1 


17, te 


- 7 


11, 14, 16, km 


- 


4 


18, him 


- 4 


18, man 


- 


2 


23, am 


- 6 


21, 22, Mw 


- 


4 


40, s£ea£ 


- 10 


26, it 


- 


4 


2:5, 8, ft 


- 4 


29, are 


- 


6 


10, 6w* 


- 7 


35, km 


- 


4 


23, day 


- 1 


50, there was 


- 


6 


24, mew 


- 2 


and he was 


- 


7 


3:12, of 


- 10 


51, he was 


- 


6 


13. ww 


- 7 


52, man 


- 


2 


25, some 


- 1 


24:1, day 


- 


2 


26, men 


- 2 


0/feerS 


- 


2 


30, mws£ 


- 5 


5, their 


- 


3 


34, unto him 


- 10 



212 



GOSPEL KEY WORDS 



John 



John 







Rule 






Rule 


4:6, 


his 


- 3 


7:4, 


that 


- 1 




and 


- 10 


9, 


still 


- 10 


24, 


is 


- 6 


17, 


whether 


- 5 




him 


- 4 


19, 


yet 


- 6 


26, 


he 


- 1 


31, 


man 


- 2 


33, 


ought 


- 10 


33, 


then 


- 10 


35, 


then 


- 10 


34, 


me 


- 4 


42, 


him 


- 4 




thither 


- 10 


51, 


him 


- 4 


36, 


manner of 


- 10 


53, 


it was 


- 1 




me 


- 4 


54, 


is 


- 6 




thither 


- 10 




that 


- 1 


37, 


day 


- 1 


5:2, 


market 


- 10 


39, 


given 


- 1 


6, 


in that case 


- 1 


51, 


any 


- 1 


10, 


thy 


- 3 


8:6, 


his 


- 3 


13, 


that 


- 10 




as though he 




21, 


them 


- 4 




heard them not - 10 


23, 


men 


- 2 


9, 


it 


- 4 


36, 


that 


- 1 




their own . . . 




44, 


cometh 


- 1 




even 


- 10 


45, 


one 


- 1 


14, 


yet 


- 7 




even 


- 7 


24, 


he 


- 1 


6:1, 


the sea 


- 10 


25, 


the same 


- 1 


5, 


his 


- 3 


28, 


he 


- 1 


13, 


them 


- 4 




that 


- 5 


16, 


now 


- 10 


31, 


then 


- 10 


22, 


that 


- 5 


35, 


but 


- 7 


52, 


his 


- 3 


43, 


even 


- 6 


60, 


this 


- 4 


44, 


your 


- 3 


62, 


what 


- 1 


45, 


you 


- 10 


63, 


they 


- 10 


47, 


them 


- 4 


66, 


time 


- 10 


56, 


it 


- 4 


71, 


the son 


- 8 


9:1, 


Jesus . . . his 


- 1 


7:4 


there is 


- 1 


9, 


said 


- 5 



GOSPEL KEY WORDS 



213 



John 



John 





Rule 




Rule 


9:9, but 


- 7 


12: 16, that 


- 5 


he 


- 1 


26, my 


- 3 


22, word 


- 1 


28, saying 


- 1 


25, or no 


- 1 


it 


- 4 


27, ft 


- 4 


29, ft 


- 4 


29, as for 


- 10 


32, mew 


- 2 


fellow 


- 2 


40, their 


- 3 


30, yet 


- 7 


42, few 


- 4 


40, some 


- 1 


13:2, son 


- 8 


10: 14, sheep 


- 10 


5, /feem 


- 4 


16; and 


- 10 


9, my 


- 5 


28, man 


- 2 


10, his 


- 3 


29, Zfeem 


- 4 


13, so 


- 1 


waw 


- 2 


14, your 


- 3 


/feem 


- 4 


19, fee 


- 1 


30, my 


- 3 


26, ft 


- 4 


38, is 


- 6 


the son 


- 8 


11: 1, man 


- 2 


29, <?/ Zfeem 


- 10 


named 


- 7 


those things 


- 1 


2, Jfea* 


- 10 


35, mew 


- 2 


4, 2fea* 


- 4 


14 : 2, ft were . . . 


so - 10 


7, few 


- 3 


3, there 


- 10 


8, his 


- 3 


9, then 


- 10 


17, Za*w 


- 1 


11, am 


- 6 


20, sfeTZ 


- 10 


12, works 


- 1 


22, it 


- 4 


14, ft 


- 4 


29, /feaZ 


- 4 


17, CTe« 


- 7 


39, dead 


- 1 


20, am 


- 6 


41, /row Jfee £/ace 


- 10 


25, ye* 


- 6 


his 


- 3 


26, w/wcfe is 


- 7 


42, ft 


- 4 


28, again 


- 1 


49, named 


- 7 


15: 2, branch 


- 5 


57, ft 


- 4 


5, are 


- 7 


12:4, sow 


- 8 


6, ikw 


- 4 



214 



GOSPEL KEY WORDS 



John 



John 



Rule 



Rule 



15: 11, that 


- 5 


19: 31, that 


- 5 


16, that 


- 5 


35, it 


- 4 


18, it hated 


- 5 


38, him 


- 4 


25, this cometh to 




39, weight 


- 1 


pass 


- 1 


20: 1, day 


- 2 


26, even 


- 7 


5, am/ looking in 


- 10 


16: 13, that 


- 1 


11, and looked 


- 1 


15, it 


- 4 


17, to 


- 5 


17, some 


- 1 


18, ffca* 


- 5 


23, it 


- 4 


19, Ja}/ 


- 2 


17:8, f/tem 


- 4 


6e 


- 6 


. 11, are 


- 6 


20, his 


- 3 


21, ar/ 


- 6 


21, 6e 


- 6 


26, it 


- 4 


m^ 


- 3 


18: 3, a/ m^w 


- 1 


22, them 


- 4 


5, 6, 8, he 


- 1 


23, ana 7 


- 7 


15, so did 


- 1 


5W 


- 1 


17, 25, one 


- 1 


26, then 


- 10 


it 


- 1 


be 


- 6 


26, /ms 


- 3 


27, # 


- 4 


38, a/ all 


- 10 


29, are . . . yet 


- 6 


19: 1, /wVw 


- 4 


21: 1, himself 


- 4 


2, A 


- 4 


2, saws 


- 8 


5, Pilate 


- 1 


7, /zis 


- 3 


6, /wVw 


- 4 


ww/a Mm 


- 10 


11, at all 


-10 


12, and 


- 10 


15, 16, /wra 


- 4 


15, 16, 17, saw 


- 8 


17, the place 


- 1 


18, thee 


- 4 


19, A 


4 


21, s/ia// . . . do 


- 1 


20, and 


- 10 


22, 23, is that 


- 6 


23, fc& 

25, wife 


- 3 

- 8 


Acts 




27, tag 


- 1 


1 : 4, f/wm 


- 4 


29, ^ 


- 4 


saz//j /*e 


- 10 



GOSPEL KEY WORDS 



215 



Acts 



Acts 



Rule 



1: 13, the son . 


. .-/fce 


brother 


- 8 


16, and 


- 10 


14, men 


- 1 


2: 15, but 


- 10 


21, that 


- 1 


29, and 


-- 10 


37, this 


- 4 


and 


- 10 


39, even 


- 7 


41, wnfo them 


- 10 


45, men 


- 1 


3: 1, being . . . 


hour - 7 


7, him 


- 4 


12, ft 


- 4 


-13, /wm 


- 4 


17, it 


- 4 


did 


- 1 


23, to 


- 1 


4: 3, 2/^em 


- 4 


10, eaew 


- 7 


16, is 


- 6 


it 


- 4 


21, mew 


- 2 


24, art 


- 6 


32, o/*/iem 


- 1 


35, them 


- 4 


36, awJ 


- 10 


37, ft 


- 4 


5:2, part 


- 1 


to it . . . 


ft - 4 


3, £ar£ 


- 1 


6, him 


— . 4 


9, are 


- 6 





Rule 


5: 10, her 


- 4 


15, ^m 


- 4 


16, 0«£ 


- 1 


21, that 


- 4 


27, ikm 


- 4 


29, other 


- 1 


31, to fee 


- 7 


' 32, so is 


- 1 


33, to 


- 4 


to the heart 


- 1 


37, mw 


- 7 


40, them 


- 4 


6:2, wM/o //rem 


- 10 


6, their 


- 3 


9, //*e synagogue 


- 1 


11, against 


- 5 


"12, /wm 


- 4 


7:5, 56> mwe/z as 


- 10 


as ^e/ 


- 5 


6, them 


- 4 


8, Abraham 


- 1 


begat 


- 5 


13, fo'me 


- 1 


: 14, Mm 


- 4 


16, the father 


- 8 


24, of them 


- 10 


him 


- 4 


31, ft 


- 4 


32, saying 


-: 1 


am 


- 6 


35, /a fee 


- 7 


38, wftfe 


- 5 


39, /wm 


- 4 


40, as /ar 


- 1 



216 



GOSPEL KEY WORDS 



Acts 



Acts 





Rule 




Rule 


7: 42, by the space 


of- 


10 


10: 15, spake . . 


. that - 1 


49, is 


- 


6 


21, is 


- 6 


51, did . . . do 


- 


7 


23, */z<?m 


- 4 


53, it 


- 


4 


25, him 


- 4 


54, ffeezr 


- 


3 


29, wnto >>0W 


- 10 


58, him 


- 


4 


32, one 


- 10 


59, 6ad 


- 


1 


34, few 


- 3 


8:2, to his burial 


- 


10 


36, Q?d 


- 1 


3, /feem 


- 


4 


37, say 


- 10 


7, M#*fe ikm 


- 


4 


41, CT^n 


- 7 


17, £fe*fr 


- 


3 


42, to be 


- 7 


■ 30, him 


- 


4 


11:4, /fee matter . 


. .it- 4 


36, tfteir 


- 


3 


9, *fea£ 


- 1 


here is 


- 


10 


17, fee did 


- 1 


9 : 5, it is 


- 


6 


12: 1, few 


- 3 


6, sa«i 


- 


1 


4, 7, /wm 


- 4 


8, him 


- 


4 


7, few 


- 3 


10, am /^re 


- 


1 


11, from 


- 5 


11, said 


- 


1 


12, /fee /fezng 


- 10 


one 


- 


1 


16, the door 


- 1 


12, his 


- 


3 


19, *fee>> 


- 1 


17, even 


- 


7 


/feere 


- 10 


21, /ww 


- 


4 


20, country 


- 1 


25, 27, fetm 


- 


4 


22, saying 


- 1 


30, which 


- 


1 


it is 


- 6 


32, quarters 


- 


1 


25, Jfeezr 


- 3 


37, feer 


- 


4 


13: 3, ffeez'r 


- 3 


38, /wm 


- 


4 


them 


- 4 


40, /wm 


- 


10 


5, /fee*V 


- 7 


41, his 


v- 


3 


6, was 


- 1 


10: 1, oand 


- 


1 


9, is called 


- 1 


2, maw 


- 


7 


10, ffeow 


- 2 


5, one 


- 


10 


11, is 


- 6 


8, these 


- 


1 


15, ye 


- 2 



GOSPEL K£Y WORDS 



217 



Acts 



Acts 



13: 16, his 


- 3 


15:32, them 


- 4 


20, unto them 


- 10 


33, there 


- 10 


22, son 


- 8 


36, and see 


- 1 


23, his. 


- 3 


16:11, day 


- 2 


25, he . . . his 


- 1 


12, and 


- 7 


26, and 


- 10 


13, thither 


- 10 


27, them . . . him 


- 4 


14, 15, us 


- 4 


28, in him 


- 10 


15, there 


- 10 


29, him 


- 4 


19, 22, 23, them 


- 4 


34, now 


- 10 


33, *te> 


- 3 


35, psalm 


- 1 


37, ws 


- 4 


38, cwd 


- 10 


39, them 


- 4 


47, saying 


- 1 


40, £fee fcowse of 


- 1 


14 : 5, /feem 


- 4 


17:7, owe 


- 7 


6, # 


- 4 


10, tfwtaer 


- 1 


14, which . . . 0/ 


- 1 


19, is 


- 6 


19, certain 


- 10 


31, *fea* 


- 10 


him 


- 4 


whereof 


- 1 


21, to 


- 5 


men 


- 10 


22, and 


- 10 


32, matter 


- 1 


15: 1, aw/ scwd 


- 1 


34, was 


- 1 


4, 0/ 


- 5 


18 : 5, ZfeaJ . . . was 


- 1 


5, Jfeem 


- 4 


6, /w's 


- 3 


7, and 


- 10 


be 


- 6 


8, fee aYd 


- 1 


am 


- 6 


13, and 


- 10 


7, man's 


- 1 


20, /rom 


- 5 


one 


- 10 


22, namely 


- 7 


11, ffeere 


- 1 


23, Zetfers 


- 1 


13, fellow 


- 2 


send 


- 6 


14, /ws 


- 3 


24, ye must 


- 10 


ye 


- 2 


such 


- 1 


15, 0/ 


- 5 


27, yaw 


- 4 


to it 


■— 4 


31, which 


- 1 


matters 


- 1 



218 



GOSPEL KEY WORDS 



Acts 



Acts 





Rule 




Rule 


18: 17, him 


- 4 


21: 16, certain 


- 1 


18, after this 


- 1 


18, day 


- 2 


there 


- 1 


20, ** 


- 4 


his 


- 3 


21, 24, their 


- 3 


20, him 


- 4 


24, *fea* 


- 5 


23, there 


- 1 


25, and 


- 10 


all 


- 10 


things 


- 1 


24, and 


- 10 


28, men 


- 2 


26, //zem 


- 4 


33, /wra 


- 4 


28, and that 


- 10 


39, which am 


- 7 


19 : 5, Z/m 


- 4 


a city 


- 7 


6, his 


- 3 


40, them 


- 1 


14, ane 


- 10 


22: 1, w/mc/i I make 


- 1 


and 


- 7 


3, which am 


- 7 


19, men . . . it . . . 




a city 


- 7 


pieces 


- 1 


and 


- 10 


24, man 


- 2 


12, J/jere 


- 1 


28, //zese sayings 


- 4 


22, then 


- 10 


31, /wm 


- 4 


fellow 


- 2 


35, image 


- 10 


23, //zezr 


- 3 


20: 1, /tt'm . . . //zew 


- 4 


26, that 


- 4 


3, there 


- 1 


28, /ree 


- 1 


7, aVy 


- 2 


30, fc« 


- 1 


10, him 


- 4 


23: 1, and 


- 10 


15, da;y 


- 2 


3, //zcw 


- 3 


20, and . . . unto you- 10 


6, and 


- 10 


26, am 


- 6 


9, 2/jaZ were 


- 2 


men 


- 1 


10, him 


- 4 


21: 1, day 


- 2 


17, 18, /w'm 


- 4 


5, we were 


- 6 


19, with him 


- 1 


8, day 


- 2 


him 


- 4 


one 


- 1 


'22, then 


- 10 


10, */*ere 


- 1 


him 


- 4 


11, him 


- 4 


see thou 


- 10 



GOSPEL KEY WORDS 



219 



Acts 



Acts 





Rule 




Rule 


23: 23, him 


- 4 


26: 21, me 


- 4 


. 24, them . . . him 


- 4 


23, and 


- 10 


26, sendeth 


- 6 


27: 1, one 


- 1 


30, //^y had 


- 1 


2, one 


- 10 


31, few 


- 4 


3, day 


- 2 


34, fe letter 


- 1 


him 


- 4 


he was 


- 1 


5, a city 


- 1 


24: 1, «#*/* 


- 5 


8, o/ 


- 7 


named 


- 7 


9, them 


- 4 


2, fe'rn 


- 4 


12, and 2/zef£ 


- 10 


3, # 


- 4 


which is 


- 7 


5, fellow 


- 2 


13, 2/^V 


- 3 


7, W^tfW WS 


- 10 


i^ence 


- 1 


him 


- 4 


15, her 


- 4 


16, toward 


- 5 


18, 19, day 


- 2 


20, &ere 


- 10 


20, us 


- 4 


22, */za* 


- 1 


22, any man's 


-.10 


23, /w'm 


- 4 


28, # 


- 4 


25:4, thither 


- 4 


33, f/rem 


- 10 


5, me 


- 4 


34, some 


- 1 


15, me. 


- 4 


35, it 


- 4 


/mw 


- 10 


36, 50M? 


- 1 


-20, him 


- 4 


40, themselves 


- 1 


24, a/so 


- 10 


43. Jfotr 


- 3 


27, laid 


- 10 


themselves 


- 1 


26: 3, because I know 


- 1 


into the sea 


-x 1 


7, promise . . . G"ad - 1 


44, broken pieces 


- 1 


10, ikw 


- 4 


28:3, fftem 


- 4 


14, it is 


- 6 


4, venemous 


- 10 


17, /row 


- 5 


10, ws 


- 4 


18, and 


- 10 


12, //zere 


- 1 


them 


- 4 


17, and 


- 10 


from 


- 5 


18, we 


- 4 


'20, then 


- 10 


19, A 


.- 4 



220 



GOSPEL KEY WORDS 



Acts 



Romans 





Rule 




Rule 


28: 20, you 


- 


4 


4: 7, are 


- 6 


23, his 


- 


3 


8, ft 


- 6 


out of 


- 


5 


9, cometh 


- 6 


27, their 


- 


3 


only 


- 10 


28, that 


— 


5 


11, he had yet 

12, he had . . . yet 


- 1 

- 1 


Romans 






13, was 


- 6 


1:1, to be 


- 


6 


14, be heirs 


- 6 


4, to be 


- 


6 


15, there is 


- 6 


7, to be 


- 


6 


16, it is 


- 6 


19, it 


- 


4 


it might be 


- 6 


20, even! 


- 


7 


17, even 


- 7 


21, him 


- 


4 


5:3, so 


- 1 


28, *te> 


- 


3 


11, so 


- 1 


2: 13, are 


- 


6 


15, ft 


- 6 


15, tftetr 


- 


3 


which is 


- 1 


18, his 


- 


1 


16, it was 


- 7 


28, ft &a/ 


- 


5 


so is 


- 7 


29, is . . . is that 


- 


6 


was ... ft 


- 7 


and 


- 


10 


18, judgment came 


- 6 


3:1, is there 


- 


1 


the free gift came 


r- 6 


&-, is 


- 


6 


6:5, in the likeness 




8, rather 


- 


10 


. . . his 


- 5 


9, */*aw */je;y 


- 


1 


6, him 


- 1 


13, 14, ft 


- 


6 


13, as 


- 6 


15, 16, are 


- 


6 


23, ft 


- 6 


20, is 


- 


6 


7:2, 3, her 


- 3 


22, w/tft/t ft 


- 


10 


4, even 


- 7 


25, to be 


- 


6 


6, in 


- 5 


26, /say 


- 


10 


7, ft 


- 6 


27, ft 


- 


6 


8, was 


- 6 


29, 30, ft he, it is 


- 


6 


10, was ordained 


- 7 


4 : 2, whereof 


- 


1 


to be 


- 7 


7, saying 


- 


10 


11, we 


- 4 



GOSPEL KEY WORDS 



221 



Romans 






Romans 






Rule 




Rule 


7: 12, is 


- 


6 


9: 22 his 


- 3 


16, it is 


- 


6 


26, that 


- 1 


18, how 


- 


10 


are 


- 6 


8:1, there is 


- 


1 


28, it 


- 4 


6, 7, is 


- 


6 


32, they sought it 


- 1 


10, be . . . is 


- 


6 


10:4, is 


- 6 


17, /wm 


- 


1 


6, from above 


- 10 


18, ar^ . . . to be 






8, even 


- 7 


compared 


- 


1 


17, cometh 


- 1 


20, fe same 


- 


1 


19, them that are 


- 1 


23, fey 


- 


1 


and 


- 10 


/<? wi£ 


- 


7 


11:1, of 


- 5 


25, fen 


- 


10 


4, the image of 


- 10 


it 


- 


4 


6, is it . . . it be 


- 6 


27, is . . . the will of 


- 


1 


11, rather 


- 1 


28, /ws 


- 


3 


is come 


- 6 


29, to be 


- 


7 


12, be 


- 6 


31, be . . . can be 


- 


6 


14, them which are 


- 1 


33, 34, A is 


- 


6 


15, be 


- 6 


35, shall 


- 


1 


shall . . . of 




9 : 4, pertaineth . . , oj 






them be 


- 1 


God 


- 


1 


16, be . . . is . . . 




5, are . . . came 


- 


6 


holy . . . are 


- 6 


6, 7, 8, are . . . are 




21, take heed 


- 1 


they 


- 


6 


22, his 


- 3 


9, is 


- 


6 


24, branches 


- 1 


10, fes 


- 


1 


27, is 


- 6 


e?;en 


- 


7 


28, they are 


- 6 


11, the children 


- 


1 


29, are 


- 6 


14, is there 


- 


1 


33, are 


- 6 


16, i£ is 


- 


6 


36, are . » . be 


- 6 


18, have mercy 


- 


5 


12: 1, w/zie/z is 


- 7 


20, ** 


- 


4 


2, is 


- 1 


22, what 


- 


1 


3, of himself 


- 10 



222 



GOSPEL KEY WORDS 



Romans 






Romans 






Rule 




Rule 


12: 5, being 


- 




15: 24, company 


- 10 


6, let us prophesy 


- 




30, your 


- 3 


7, let us wait 


- 




31, J have 


- 1 


. . . our 


- 




33, be 


- 6 


8, let him do it 


- 




16: 5, greet 


- 5 


9, let 


- 




10, household 


- 1 


10, be 


- 


6 


11, household 


- 1 


16, be 


- 


6 


19, men 


- 2 


19, rather 


- 


10 


20, be 


- 6 


is 


- 


6 


22, this 


- 1 


13: 4, execute 


- 


10 


24, be 


- 6 


5, ye 


- 


1 


27, be 


- 6 


7, ?'s dwe 


_ 


5 






9, there be 


- 


6 


i Corinthians 




10, is 


- 


6 


1:1, to be 


- 6 


11, it is . . . is 


- 


6 


our 


- 3 


14, /wZ/EZ . . . thereof 


- 


10 


2, to be 


- 6 


14: 1, fotf 


- 


7 


3, be 


- 6 


5, alike 


- 


10 


from 


- 5 


6, A 


- 


4 


8, that ye may be 


- 6 


11, as 


- 


7 


9, is 


- 6 


13, /MS 


- 


3 


10, that 


- 5 


14, 2/zere is . . . it is 


- 


6 


11, which are of the 




15, % 


- 


9 


house 


- 1 


18, is 


- 


6 


20, is 


- 6 


20, 21, are , . . it is 


- 


6 


26, are called 


- 1 


21, anything 


- 


1 


28, yea 


- 10 


22, i/ 


- 


4 


2 : 4, was 


- 5 


is 


- 


6 


7, ct^m . . . wis don 


- 7 


23, /ze eateth . . . is 




5 


8, it 


- 4 


15:2, few 


- 


3 


10, £/zem 


- 4 


6, cmd 


- 


10 


14, ikm 


- 4 


8, made 


- 


10 


3: 1, even 


- 7 


9, his 


- 


3 


2, to bear it 


- 1 



GOSPEL KEY WORDS 



223 



i Corinthians 




i Corinthians 






Rule 






Rule 


3: 3, there is 


- 6 


7: 21, it 




- 4 


4, am 


- 5 


22, being 




- 1 


5, is 


- 5 


26, I say 




- 10 


9, ye are 


- 5 


it is 




- 6 


16, that 


- 5 


29, is 




- 6 


17, temple 


- 1 


31, it 




- 4 


4:6, to 


- 5 


33, his 




- 3 


of men 


- 10 


34, also 




- 10 


7, from another 


- 10 


her 




- 3 


it 


- 4 


36, her 




- 3 


10, are 


- 7 


38, her 




- 4 


13, and are 


- 5 


8:4, is... 


there is 


- 6 


14, >><m 


- 4 


6, 7, there is but, 




15, have ye 


- 5 


are 




- 6 


5:1, /to J&ere w 


- 1 


7, it 




- 4 


3, concerning 


- 10 


9:5, as 




- 5 


6, M 


- 6 


10, it 




- 4 


8, 6read 


- 1 


this 




- 1 


6:7, suffer yourselves 




11, is it 




- 6 


to 


- 10 


12, this 




- 10 


8, }>0wr 


- 3 


are 




- 6 


13. is 


- 6 


13, of the 


things 


- 10 


15, */&em 


- 4 


15, it were 


- 6 


19, which is 


- 10 


17, o/ the 


gospel 


- 10 


7:1, #m 


- 6 


18, wn'fy 




- 10 


2, to avoid 


- S 


19, men 




- 10 


5, # 6e 


- 10 


22, men 




- 10 


6, and 


- 10 


23, ^ow 




- 10 


10, ^ 


- 6 


25, doit 




- 7 


/*er 


- 3 


27, *'* 




- 4 


11, her . . . his 


- 3 


10: 7, were 




- 1 


15, cases 


- 1 


13, is 




- 6 


16, % 


- 3 


# 




- 4 


21, being 


- 1 


17, being, 


and 


- 10 



GOSPEL KEY WORDS 



i Corinthians 






i Corinthians 






Rule 




Rule 


10: 20, I say 


- 


5 


12: 17, 19, were 


- 6 


24, wealth 


- 


10 


20, are they 


- 6 


25, that 


- 


1 


23, members 


- 5 


26, is 


- 


6 


23, 24, parts 


- 5 


27, to a feast 


- 


1 


25, that 


- 5 


28, is 


- 


6 


29, are 


- 6 


29, mans 


- 


1 


13: 1, as 


- 10 


33, W0M 


- 


1 


2, the gift of 


- 10 


tilings 


- 


2 


3, the poor 


- 1 


profit 


- 


4 


4, and 


- 10 


11:1, am 


- 


7 


8, there be 


- 6 


2, */7em 


- 


4 


13, is 


- 6 


3, is 


- 


5 


14:1, gifts 


- 10 


4, few 


- 


3 


2, unknown 


- 10 


5, her 


- 


3 


him 


- 4 


7, fcts 


- 


3 


3, to 


- 10 


10, /zcr 


- 


3 


4, unknown 


- 10 


12, is 


- 


7 


5, is 


- 6 


15, /ter 


- 


3 


10, is 


- 6 


17, unto you-l.you 


- 


4 


11, shall be 


- 5 


20, */«*5 


- 


1 


12, gtf/s 


- 10 


21, other 


- 


10 


13, 14, unknown 


- 10 


22, 3>ow 


- 


4 


19, 67 wry voice 


- 10 


23, same 


- 


10 


unknown 


- 10 


24, it 


- 


4 


21, men 0/ 


- 10 


25, /*e /ao& 


- 


5 


22, serveth 


- 6 


27, this 


- 


5 


23, //zose 2/za/ are 


- 1 


28, //ia* 


- 


10 


24, awe 


- 1 


30, are 


- 


6 


25, /w5 


- 3 


12: L, gtffc 


- 


10 


27, unknown 


- 10 


3, that 


- 


5 


let it be ... by 


- 1 


10, dtWs 


- 


10 


that 


- 1 


12, is 


- 


6 


30, any thing 


- 1 


13, we be 


- 


6 


33, the author 


- 10 



GOSPEL KEY WORDS 



225 



i Corinthians 








i Corinthians 






Rule 






Rule 


14: 34, they are com- 






16: 12, our 


- 3 


manded 


- 


5 


15, 


that 


- 5 


15: 10, was bestowed 


- 


1 


16, 


us 


- 10 


11, it were 


- 


6 


21, 


me 


- 1 


14, 17, is 


- 


6 


23, 


24, be 


- 6 


20, and 


_ 


10 








21, came 


- 


7 




2 Corinthians 




24, cometh 


- 


1 


1:1, 


our 


- 3 


26, /ki* . . is 


- 


1 


2, 


be 


- 6 


27, /wm 


- 


4 




from 


- 5 


it is 


- 


6 


3, 


be 


- 6 


34, */ws 


- 


10 


6, 


it is 


- 6 


35, man 


- 


2 


7, 


is . . . shall ye be- 6 


36, J/wm 


- 


2 


10, 


us 


- 4 


37, gram 


- 


5 


11, 


bestowed 


- 1 


39, is . . . //zere « 






14, 


are 


- 5 


fond of . . . 






18, 


is 


- 1 


and 


- 


6 


19, 


even 


- 7 


40, J/^re are . . . is 


- 


6 


20, 


are 


- 6 


glory 


- 


5 


21, 


is 


- 6 


41, //jere m 


- 


6 


2:3, 


the joy 


- 5 


one-. another 


- 


10 


6, 


is 


- 6 


42, « 


- 


6 




was inflicted 


- 1 


45, was made 


- 


5 


7, 


ought 


- 1 


46, was 


- 


5 




him 


- 4 


47, 48, m 


- 


6 


8, 


your 


- 3 


53, must 


- 


5 


10, 


forgive 


- 5 


55, 56, « 


- 


6 




it J 
forgave I it 


- 4 


57, be 


- 


6 




- 5 


16:2, day 


- 


2 


12, 


preach 


- 1 


Goa 7 


- 


1 


14, 


be 


- 6 


3, your 


- 


3 


16, 


we are . . . is 


- 6 


9, //^re are 


- 


6 


^:1, 


others 


- 2 


10, do 


- 


5 




letters 


- 5 


9 













226 



GOSPEL KEY WORDS 



. is 



2 Corinthians 

3:3, forasmuch as ye 
are 

7, and 
glory 

9, be 

11, was . 

13, which 

14, vail 

17, is 

18, even 
4:6, give 

8, we are 

14, us 

15, are 

16, man 

17, and 

18, are 
5: 1, 4, this 

5, zs 

6, we are 
8, / say 

10, done 
his 
it be 

12, answer 

13, # m 

15, that 

16, /«ra 

17, 6e . . 

18, are 

20, you 

21, to 6e 
6: 1. as . . 



fee 



is 



with him 
you 



Rule 

- 10 

- 10 

- 5 

- 6 

- 6 

- 1 

- 5 

- 6 

- 10 

- 10 

- 7 

- 4 

- 6 

- 5 

- 10 

- 6 

- 1 

- 6 

- 6 

- 10 

- 10 

- 3 

- 6 

- 10 

- 6 

- 5 

- 4 

- 6 

- 6 

- 10 

- 6 

- 10 



2 Corinthians 

6: 2, is 

4, things 
8-10, yet 
11, ye 

13, my 

16, them 

17, thing 

7: 3, this . . . you 

4, is 

5, were 
8, it were 

11, what 
things 

12, I did it 

14, I made 
16, things 

8:3, their . . . they 
were 

4, take upon us 

5, this they did 
7, thing 

in 
see 

10, my 

11, of it 

there was . . . 
there may be 

12, it is 
and 

13, I mean 

14, /to 

may be a supply 

15, had gathered 

16, 6e 



Rule 

- 6 

- 1 

- 7 

- 2 

- 10 

- 5 

- 10 

- 10 

- 6 

- 5 

- 10 

- 5 

- 1 

- 1 

- 1 

- 1 

- 5 

- 10 

- 1 

- 1 

- 5 

- 1 

- 10 

- 10 

- 7 

- 6 

- 10 

- 1 

- 5 

- 1 

- 6 

- 6 



GOSPEL KEY WORDS 



227 



2 Corinthians 






2 Corinthians 






Rule 




Rule 


8: 18, is 


- 


6 


11:4, him 


- 4 


19, that . . . declara- 






6, be ■ 


- 6 


tion of 


- 


1 


8, of them 


- 1 


22, I have 


- 


1 


9, things 


- 1 


23, any do enjuire 






so myself 


- 5 


. . .he is . . . 






13, are 


- 6 


be enquired of 






15, it is 


- 6 


. . . they are 






17, it 


- 4 


. . . and 


- 


6 


19, yourselves 


- 10 


9:5, a matter of . . . 






20, of you 


- 5 


of 


- 


1 


22, 23, am 


- 7 


6, say 


- 


10 


24, stripes 


- 1 


7, so let him give 


- 


1 


26, in 


- 5 


8, is . . . things 


- 


1 


mine own 


- 10 


10, your 


- 


3 


12: 6, now . . . to be 


- 10 


13, your 


- 


5 


that 


- 5 


men 


- 


1 


13, # be 


- 10 


15, 6e 


- 


6 


18, /w'm 


- 1 


10: 1, am 


- 


5 


walked we 


- 5 


2, 3/0 u 


- 


10 


19, w? 


- 1 


7, is . . . are 


- 


7 


20, £/ia£ . . . there be 


- 5 


10, to 


- 


3 


21, and 


- 10 


are . . . is 


- 


6 


that 


- 5 


is 


- 


6 


13: 1, m . . . time 


- 1 


11, wz7Z we be 


- 


1 


9, even 


- 7 


13, 0wr 


- 


10 


14, 6<? 


- 6 


14, cwr measure 


_ 


10 






preaching 


- 


1 


Galatians 




15, owr . . . that is 


- 


10 


1:3, be 


- 6 


16, regions 


- 


1 


from 


- 5 


and 


- 


10 


5, fo 


- 6 


11: 1, m;y 


- 


3 


9, man 


- 2 


2, yow as 


- 


4 


12, # 


- 4 


4, # 


- 


5 


15, m? 


- 4 



228 



GOSPEL KEY WORDS 



Galatians 






Galatians 








Rule 






Rule 


2:1, me 


- 


1 


4: 27, thou 




- 


2 


6, to be somewhat 


- 


5 


29, that was born 


- 


5 


7, the gospel . . . was- 


5 


it is 




- 


6 


9, should go 


- 


1 


5 : 8, cometh 




- 


6 


10, they would 


- 


10 


13, use 




- 


1 


14, them 


- 


10 


14, even 




- 


7 


15, who are 


- 


7 


16, this 




- 


1 


17, is 


- 


6 


19, these 




- 


1 


21, o?m£ 


- 


1 


21, you 




- 


5 


3 : 4, A fo 


- 


10 


6: 10, men 




- 


2 


5, tfW/i he it 


- 


6 


16, 18, be 




- 


6 


8, saying 


- 


10 










10, w 


- 


6 


Ephesians 






11, z7 « 


- 


6 


1:2, be 




- 


6 


13, is 


- 


6 


from 




- 


5 


15, ?7 be ... if it be 


- 


6 


3, be 




- 


6 


17, 2/ia* 


- 


1 


places 




- 


5 


18, be . . . it is 


- 


6 


10, even 




- 


7 


it 


- 


4 


13, trusted 




- 


5 


19, serveth 


- 


6 


19, is 




- 


6 


and it was 


- 


10 


20, him 




- 


4 


20, a mediator 


- 


1 


places 




- 


2 


21, is 


- 


6 


22, things 




- 


2 


24, fo bring us 


- 


10 


to be 




- 


6 


29, fo? 


- 


6 


2:1, hath he 


quickened- 


5 


4:1, that 


- 


1 


6, us . . . 


places 


- 


5 


12, am . . . are 


- 


6 


7, his 




- 


3 


14, mw 


- 


10 


8, it is 




- 


6 


15, it had been 


- 


10 


11, being 




- 


7 


17, 6w* 


- 


10 


14, between 


us 


- 


10 


18, it is 


- 


6 


15, eww 




- 


7 


a . . . thing 


- 


1 


contained . . . 


so - 


10 


23, who was 


- 


10 


20, stone 




- 


1 


was 


- 


5 


3 : 9, men . . 


. is 


- 


2 



GOSPEL KEY WORDS 



229 



Ephesians 






Philippians 








Rule 




Rule 


3: 10, places 


- 


5 


2: 2, being 


- 


1 


18, is 


- 


6 


3, let . . . be done 


- 


6 


21, be 


- 


6 


10, things 


- 


5 


4:4, there is 


- 


1 


11, that 


- 


5 


6, is 


- 


6 


is 


- 


6 


14, henceforth 


- 


10 


13, his 


- 


3 


and 


- 


7 


3:1, z's . . . it is 


- 


6 


15, even 


- 


7 


5, of 


- 


5 


28, his 


- 


3 


8, .6w* 


— ■ 


6 


5 : 8, are ye 


- 


1 


13, 2/tt's . . . I do 


- 


1 


11, them 


- 


4 


18, that they are 


- 


6 


17, W 


- 


6 


19, is . . . is their 






24, let . . . be 


- 


6 


. . . whose . . 






33, see 


- 


1 


w 


- 


5 


&er 


- 


3 


4: 1, my 


- 


5 


6: 5, your 


- 


3 


3, m#7/j 


- 


5 


8, fcefce 


- 


10 


are 


- 


6 


12, places 


- 


5 


4, and 


— 


10 


21, and 


- 


10 


5, 25 


- 


6 


22, */*a* 


- 


5 


8, are 


- 


5 


23, 24, be 


- 


6 


there be 


- 


6 


Philippians 






11, therewith 

18, which were sent 


— 


1 
1 


1:2, be 


- 


6 


20, 23, 6e 


- 


6 


from 
6, it 


: 


5 
4 


Colossians 






9, in 


- 


5 


1: 1, our 


- 


3 


12, tt//wc/& happened 


- 


1 


2, fee 


- 


6 


13, places 


- 


1 


4, which ye have 


- 


1 


20, my . . . *to 


- 


5 


6, A is . . . # d<?*/t 


- 


5 


56> . . . A 6e 


- 


6 


o/ ?7 


- 


4 


21, 22, is 


— 


6 


9, A 


- 


4 


30, to be 


- 


10 


13, ms 


- 


5 


2:1, there be 


- 


6 


14, ewtt 


— 


7 



230 



GOSPEL KEY WORDS 



Colossians 








i Thessalonians 






Rule 






Rule 


1 : 16, they be 


- 


6 


1 


1, which is 


- 1 


18, things 


- 


1 




in the 


- 5 


19, the Father 


- 


1 




be 


- 6 


20, I say 


- 


10 




10, even 


- 7 


they be 


- 


6 


2 


3, was 


- 6 


21, your 


- 


3 




6, yet 


- 7 


23, be . . . and 


- 


10 




10, are 


- 6 


26, e?;en 


- 


7 




also 


- 10 


27, is 


- 


6 




11, doth 


- 5 


2:1, /or 


- 


5 




13, it 


- 4 


6, 50 


- 


6 




as 


- 1 


12, him 


- 


5 




14, have 


- 5 


15, and 


- 


10 




19, is . . . are 


- 6 


16, days 


- 


10 


3 


6, to see 


- 5 


17, w 


- 


5 




12, men 


- 2 


3 : 4, w/io « 


- 


5 




do 


- 5 


11, nor . . . is 


- 


7 


4 


: 1, you 


- 4 


13, do 


- 


5 




so 


- 6 


14, />«/ on 


- 


5 




3, raw 


- 7 


17, do 


- 


5 




6, man 


- 2 


19, 20, jowr 


- 


3 




any 


- 1 


21, to anger - 

22, ^owr - 

23, it 

4: 1, your - 

6, 6* 

7, who is 

9, one . . . are done - 


10 
3 
4 
3 
6 
7 
1 


5 


is 

12, */ta* 

15, 17, and 
: 6, do 

13, ana 7 

14, 15, men 

23, / £ra;y £ad 

24, is 


- 6 

- 5 

- 10 

- 5 

- 10 

- 2 

- 10 

- 6 


11, are my 


— 


6 




it 


- 4 


12, owe 


- 


1 




28, be 


- 6 


13, that are 
16, epistle 


"~ 


10 
5 




2 Thessalonians 




18, 6e 


- 


6 


1 


: 5, which is 


- 7 



GOSPEL KEY WORDS 



231 





2 Thessalonia 


ns 

Rule 


1 


6, it. is 


- 1 




11, this 


- 1 




his 


- 3 


2 


1, kj 


- 5 




3, that day shall 


not 




come 


- 5 




7, wz'ZZ /e£ 


- 5 




9, even him 


- 1 


3 


1, /ree 


- 1 




it is 


- 5 




2, men 


- 2 




3, you 


- 4 




15, /w'm 


- 4 




16, 18, be 


- 6 




i Timothy 




1 


1, which is 


- 1 




2, m;y 


- 3 




and 


- 10 




4, so do 


- 10 




5, o/ 


- 5 




8, *s 


- 6 




13, it 


- 4 




15, w 


- 6 




17, be 


- 6 


2 


: 1, and 


- 10 




2, for 


- 5 




3, M 


- 6 




5, £feere is 


- 6 




7, and 


- 10 


3 


: 1, is 


- 6 




8, wwsf 


- 5 




10, found 


- 10 




11, mw5/ JteV . . 


.be- 5 



i Timothy 





Rule 


4:3, and command' g 


- 1 


7, rather 


- 10 


9, is 


- 6 


5: 1, him 


- 4 


and 


- 10 


13, to be 


- 1 


21, thee 


- 4 


24, men 


- 5 


25, of some 


- 1 


6: 1, his 


- 3 


2, them 


- 4 


3, even 


- 7 


7, this 


- 1 


and it is 


- 6 


9, into 


- 5 


13, before 


- 5 


14, this 


- 1 


15, who is 


- 6 


16, be 


- 6 


20, and 


- 10 


21, fo 


- 6 


2 Timothy 




1 : 2, my 


- 3 


and 


-10 


3, m>> 


- 3 


9, us 


- 4 


17, me 


- 4 


2:4, £fe& 


- 10 


5, yet 


- 7 


9, even 


- 10 


11, it is 


- 6 


11, 12, Jwm 


- 4 


13, yet 


- 7 



232 



GOSPEL KEY WORDS 



2 Timothy 



Titus 





Rule 




Rule 


2: 14, them 


- 4 


3: 3, and 


- 10 


but 


- 1 


8, this is 


- 6 


16, 21, and 


- 10 


15, be 


- 6 


24, men 


- 2 






26, //*a* 


- 1 


Philemon 




3 : 9, men 


- 1 


1, 2, our 


- 3 


11, //tern 


- 10 


9, 18, thee 


- 4 


14, them 


- 4 


19, it 


- 4 


16, is 


- 6 


25, be 


- 6 


4: 1, thee 


- 4 






4, /te'r 


- 3 


Hebrews 




7, m^ 


- 3 


1:2, 3, his 


- 3 


13, with thee . . 


. but - 10 


8, he saith 


- 5 


16, men 


- 2 


is 


- 6 


I pray God 


- 10 


9, even 


- 7 


17, that 


- 5 


2: 1, //tern 


- 4 


18, 22, me 


- 4 


3, him 


- 4 


be 


- 6 


4, ^km 


- 4 


Titus 




8, that is 


- 10 






10, 11, are 


- 6 


1:4, mine 


- 3 


16, him the nature 


of 


and 


- 10 


angels 


- 5 


12, even 


- 7 


. . . him 


- S 


are 


- 6 


17, his 


- 3 


15, are . . . is 


- 6 


pertaining 


- 1 


16, him 


- 4 


3:2, was faithful 


- 5 


2:3, ^ej> 6e 


- 1 


3, man 


- 2 


5, to be 


- 5 


4, maw 


- 1 


7, shewing 


- 5 


is 


- 6 


9, exhort 


- 5 


5, was 


- 5 


and 


- 10 


10, fte'r 


- 3 


them 


- 4 


17, was it 


- 6 


things 


- 1 


4: 1, ms 


- 10 


3:2, &m* 


- 1 


2, A 


- 4 



GOSPEL KEY WORDS 



233 





Rule 




Rule 


4: 4, day 


'- ( 


2 


8: 3, it is 


- 6 


5, place 


- 


1 


5, that 


- 1 


10, did 


- 


5 


7, covenant 


- 2 


12, is 


- 


6 


10, is 


- 6 


13, ar£ 


- 


6 


13, covenant 


- 2 


14, our 


- 


3 


9:1, covenant 


- 2 


15, w£ are, yet 


- 


1 


2, 4, was 


- 5 


5:1, pertaining 


- 


1 


6, of God 


- 1 


4, was 


- 


5 


7, went . . . for 


- 5 


6, ^?/ace 


- 


1 


9, was 


- 6 


ar^ 


- 


6 


10, which stood . . 




12, 6e 


- 


6 


on them 


- 10 


13, is 


- 


6 


12, for us 


- 10 


14, mw 


- 


7 


15, that were 


- 10 


6:4, it is 


- 


6 


16, 17, is 


- 6 


6, /wm 


- 


4 


18, testament 


- 2 


8, 10, 16, is 


- 


6 


20, w 


- 6 


17, # 


- 


4 


23, 2'J was 


- 6 


18, it was 


- 


6 


24, w/wV/i ar% 


- 7 


19, /w#e 


- 


5 


10: 1, and 


- 10 


20, even 


- 


7 


3, sacrifices there 


is - 5 


7 : 4, was 


- 


6 


. . . made 


- 10 


8, receiveth them 


- 


5 


4, # w 


- 6 


11, was there 


- 


5 


6, sacrifices 


- 1 


14, # w 


- 


6 


8, offering 


- 1 


17, art 


- 


6 


therein 


- 10 


19, <fctf 


- 


5 


10, /or a// 


- 10 


20, fo was made 






15, whereof 


- 1 


priest 


- 


1 


16, w 


- 6 


21, art 


- 


6 


18, ?'s, //^re 2*5 


- 6 


24, maw 


- 


2 


21, having 


- 7 


26, w/w is 


- 


10 


23, awr 


- 3 


28, maketh 


- 


5 


25 


- 6 


8:1, J/ws « 


- 


6 


25, is 


- 6 



zu 



GOSPEL KEY WORDS 



Hebrews 






Hebrews 






Rule 




Rule 


10: 25, one another 


- 


10 


12:27, word 


- 1 


30, belongeth 


- 


1 


29, is 


- 6 


31, is 


- 


6 


13: 3, and 


- 10 


38, any man 


- 


1 


4, is 


- 6 


11: 6, it is 


- 


6 


5, /e/ jowr . . . be 




him 


- 


4 


. . . and be 


- 6 


that 


- 


5 


6, is 


- 6 


9, in 


- 


9 


7, their 


- 3 


10, is 


- 


6 


9, *'i is 


- 6 


12, so many 


- 


1 


15, <?Mr 


- 3 


13, Z/zem 


- 


4 


19, ^/om 


- 4 


15, 16, country 


- 


2 


21, be 


- 6 


17, sen 


- 


2 


23, owr 


- 3 


19, was 


- 


5 


25, be 


- 6 


him 


- 


4 






21, leaning 


- 


1 


James 




23, /^ mis 


- 


5 


1:3, J/w's 


- 10 


29, /awJ 


- 


9 


4, her 


- 3 


32, of 


- 


5 


5, mew 


- 10 


36, m<eZ 


- 


10 


8, 12, is 


- 6 


38, in 


- 


5 


25, therein 


- 10 


12: 1, ws 


- 


4 


26, « 


- 6 


2, our 


- 


3 


27, and 


- 10 


9, ws . . . them 


- 


4 


2:1, //«? Lord 


- 10 


10, ws 


- 


4 


10, point 


- 1 


0wr . . . we 


- 


3 


14, do*/& *i 


- 6 


14, men 


- 


1 


16, ye 


- 2 


15, 3><?w 


- 


4 


doth it 


- 6 


16, fee 


- 


6 


25, them 


- 4 


19, voice 


- 


5 


3:2, is 


- 6 


21, *fca* 


- 


1 


and 


- 10 


24, that of 


- 


5 


4, they be 


- 10 


25, s/iaZZ wo* escape 






are 


- 6 


. . . speaketh 


- 


5 


6, 15 


- 6 



GOSPEL KEY WORDS 



235 



James 



i Peter 





Rule 






Rule 


3: 8, it is 


- 


6 


2:4, as unto 




- 7 


11, water 


- 


1 


and 




- 10 


12, can 


- 


5 


7, he is 




- 6 


13, 15, 16, is 


- 


6 


8, mw to them 


- 1 


17, and 


- 


10 


9, ar£ 




- 6 


4: 1, come . . . come 






10, 7£/£r£ . . . 


are 


- 6 


they 


- 


6 


11, you 




- 4 


even 


- 


7 


12, 16, your 




- 3 


3, it 


- 


4 


17, m^n 




- 2 


8, your 


- 


3 


18, be 




- 6 


ye 


- 


2 


your 




- 3 


9, your 


- 


3 


19, *'s 




- 6 


11, his 


- 


3 


20, is it 




- 6 


14, shall be . . . is 


- 


6 


for it 




- 10 


15, ought 


- 


1 


is 




- 9 


17, i* 


- 


4 


23, himself 




- 10 


5:1, j£ 


- 


2 


3:1, 60 




- 6 


2>aw 


- 


4 


2, coupled 




- 10 


6, and 


- 


10 


3, adorning 




- 5 


12, jow 


- 


5 


4, fe£ i£ 6e 




- 5 


16, 2>0w 


- 


3 


^w« /fee ornament- 7 








7, /feem 




- 4 


i Peter 






8, oe ye . . 


.be 


- 6 


1:3, be 


- 


6 


12. are . . . are open - 6 


8, foim 


- 


4 


13, is 




- 6 


0, even 


- 


7 


14, are ye 




- 6 


your 


- 


3 


15, oe 




- 6 


10, that should come 




10 


give 




- 1 


17, /*er0 


- 


1 


17, iZ is 




- 6 


18, as 


- 


7 


21, even 




- 10 


rtfcmtfd 


- 


1 


4:2, /its 




- 3 


22, see that ye 


- 


5 


3, aw 




- 10 


24, is 


- 


6 


4, /feem . . . 


you 


- 4 


2:3, m 


- 


6 


10, even so 




-■ 7 



236 



GOSPEL KEY WORDS 



i Peter 



2 Peter 



Ri 


lie 




Rule 


4: 11, let him speak, let 




2: 13, they are 


- 5 


him do it - 


5 


15, f/te son 


- 8 


14, are ye - 


6 


18, words 


- 1 


15, as 


5 


through much 


- 5 


16, any man suffer - 


5 


21, A 


- 4 


17, is come - 


6 


22, is 


- 6 


it . . . begin - 


5 


3:1, both 


- 2 


be 


6 


4, 2/ze;y were 


- 10 


19, to him - 


10 


8, is 


- 6 


5:2, thereof - 


10 


11, seeing . . . ^a£ 


- 1 


3, God's 


1 


persons . . . all 


- 10 


5, of you - 


1 


15, £to . . . *'s 


- 1 


10, you - 


4 


16, his 


- 3 


11, 6e 


6 


they do 


- 5 


13, church - 


2 


17, these things 


- 10 


that is - 


1 


18, w 


- 5 


you - 


4 


6e 


- 6 


so doth - 


5 






14, be 


6 


i John 








1:2, it 


- 4 


2 Peter 




3, is 


- 6 


1:3, pertain - 


1 


9, owr 


- 3 


8, you that ye shall 




2:2, the sins of 


- 5 


. . . be 


10 


13, 14, *fta* is 


- 10 


12, them - 


4 


15, that are 


- 10 


13, you - 


4 


16, is 


- 6 


14, tfw's 


10 


19, no doubt 


- 10 


21, as they were - 


1 


they went out 


- 5 


2 : 4, 2/zera - 


4 


23, [but] he that ac- 




5, person - 


1 


knowlegeth the 




6, Jfrem - 


4 


Son hath the 




8, his . . . 2/t^V - 


3 


Father also 


- 9 


10, are /foy - 


10 


25, even 


- 7 


13. as 


1 


26, things 


- 2 



GOSPEL KEY WORDS 



237 



i John 



Revelation 





Rule 






Rule 


3: 12, who 


- 


1 


1:1, it 




- 4 


14, his 


- 


3 


3, is 




- 6 


16, of God 


- 


10 


4, be 




- 6 


our 


- 


3 


5, who is . . . and 


- 7 


17, of compassion 


- 


10 


6, be 




- 6 


21, then 


- 


10 


7, also 




- 10 


4:3, spirit 


- 


5 


13, one 




- 1 


10, 14, to be 


- 


6 


14, /ws 




- 3 


5 : 6, even 


- 


7 


were 




- 5 


12, and 


- 


10 


16, was 




- 5 


16, which is 


- 


10 


18, I am 




- 6 


19, and 


- 


10 


2:4, somewhat 




- 1 


CT^M 


- 


7 


9, I &wow . . . 


are 


- 5 


2 John 

10, your 
12, wife 


- 


3 
5 


10, some 

13, ww . . . is 

was 
17, A 




- 1 

- 7 

- 6 

- 4 


3 John 
10, them 
12, men 

also 
14, fo? . . . 

our 


- 


4 
1 
10 
6 
3 


18, are 

19, to 6e 
25, already 

3: 12, which is 

I will write 
him 
18, that 


- 6 

- 10 

- 10 

- 7 
upon 

- 5 

- 5 


Jude 






4: 1, was 




- 10 


1, and 


- 


10 


was 




- 6 


3, you 


- 


4 


2, aw£ 




- 1 


8, }*Z% 


- 


10 


3-7, //r£re was 




- 6 


12, they are 


- 


7 


were . . . */^re 




15, speeches 


- 


1 


were 




- 6 


16, words 


- 


1 


8, km 




- 4 


23, //zem 


- 


4 


ffey W£f£ 




- 6 


24, you 


- 


4 


5 : 8, and 




- 10 


25, 6e 


- 


6 


13, be 




- 6 



238 



GOSPEL KEY WORDS 



Revelation 




Revelation 






Rule 




Rule 


5: 14, and 


- 10 


12: 12, ye 


- 2 


6:4, that was 


- 6 


13, child 


- 1 


power 


- 1 


13:2, the feet 


- 5 


6, see 


- 1 


4, is 


- 6 


11, were 


- 6 


5, and 


- 10 


7:4, and there were 


- 5 


14, the means of 


- 10 


and 


- 10 


18, is . . . and 


- 10 


5-8, were 


- 5 


14:1, 3, and 


- 10 


11, about 


- 5 


4, being 


- 7 


12, be 


- 6 


9, his 


- 3 


8:3, it 


- 4 


12, 13, are 


- 6 


4, which came 


- 10 


14, one 


- 1 


5, it 


- 4 


19, it 


- 4 


9:7, were 


- 6 


20, and 


- 10 


8, #*e teeta 


- 5 


15:2, and 


- 10 


9, 10, was 


- 6 


3, are 


- 6 


11, which is 


- 7 


4, #&0M . . . art 


- 6 


his 


- 3 


16: 2, wpow 


- 5 


12, and 


- 10 


3, man 


- 1 


16, 17, 19, were 


- 6 


13, come 


- 1 


10: 1, was 


- 6 


14, which 


- 1 


2, few 


- 3 


15, «s 


- 6 


2, /aa* 


- 5 


18, ami 


- 10 


3, when 


- 10 


21, every stone 


- 10 


8, anJ 


- 10 


17: 5, was 


- 6 


9, A 


- 4 


9, is 


- 6 


11:2, and 


- 10 


10, ana 7 


- 10 


3, £ower 


- 1 


14, are 


- 6 


ana 7 


- 10 


18, c#y « 


- 5 


8, shall lie 


- 1 


20, thou . . . ye 


- 2 


14, and 


- 10 


21, *7 


- 4 


15, the kingdoms 


- 5 


22, he be 


- 10 


12:5, to 


- 5 


19:2, 9, are 


- 6 


6, and 


- 10 


10, thou do it 


- 1 



GOSPEL KEY WORDS 



239 



Revelation 




Revelation 






Rule 




Rule 


19: 11, was 


- 6 


21: 18, was 


- 6 


12, were 


- 6 


19, were . . . was 


- 6 


13, was 


- 6 


21, were . . . was 


- 6 


14, which were 


- 10 


23, is 


- 6 


16, his 


- 3 


27, whatsoever . . . 




18, men 


- 1 


maketh 


- 10 


both 


- 5 


22: 2, was there 


- 6 


21, sword 


- 5 


manner of . . . 




20:4, / saw 


- 5 


and 


- 10 


his 


- 3 


were 


- 6 


5, 6, 8, is 


- 6 


4, shall be 


- 5 


10, are 


- 6 


6, are 


- 6 


12, f/*e &<96>& 


- 5 


7, is 


- 6 


21:3, and be 


- 5 


8, them 


- 4 


11, was 


- 6 


9, thou do it 


- 1 


12, and 


- 10 


12, is 


- 6 


the names 


- 5 


14, 15, are 


- 6 


17, and 


- 10 


16, and 


- 10 


according to 


- 1 


19, from 


- 5 


18, o/ 


- 1 


21, be 


- 6 



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